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I  THEOLOGICAL  SEMINARY, | 

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i|r  PRINCETON,  N.  J.  & 


PRESENTED  BY 

THE  PRESBYTERIAN  BOARD  OF  PUBLICATION 


T\    L 


/  3,  W 


3-r.t/K** 


WRITINGS 


Rev.  JOHN    KNOX, 

Minister  of  God's  Word  in  Scotland, 


FIRST  AMERICAN  EDITION. 


PHILADELPHIA : 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 

PAUL  T.  JONES,  PUBLISHING  AGENT. 

1842. 


Printed  by 

WILLIAM  S.  MARTIEX. 


STEREOTYPED  BY  S.  DOUGLAS  WYETH, 

No.  7  Pear  Street,  Philadelphia. 


ADVERTISEMENT 


TO  THE  AMERICAN  EDITION. 


The  valuable  work  here  presented  to  the 
Christian  public  is  a  reprint  of  the  London 
edition,  and  comprehends  the  most  valuable 
writings  of  the  English  Reformers.  Their 
excellence  has  been  generally  appreciated, 
and  their  republication  in  the  United  States, 
where  they  are  rarely  to  be  met  with,  must 
be  regarded  as  an  auspicious  event,  as  it 
may  serve  to  diffuse  and  perpetuate  those 
principles,  in  support  of  which  the  blood  of 
the  martyrs  was  shed,  and  for  which  the 
American  Church  is  again  called  to  contend. 
In  presenting  an  exact  reprint  of  the  English 
edition,  the  Presbyterian  Board  of  Publica- 
tion do  not  wish  to  be  considered  as  con- 
curring in  every  form  of  expression  or  shade 
of  sentiment  to  be  found  in  these  volumes. 
Their  object  is  to  present  the  Reformers  as 
they  appeared  in  their  own  writings,  at  a 
time   when    the    church   was    just   emerging 

iii 


IV  ADVERTISEMENT. 

from  papal  darkness.  Still  they  appreciate 
the  sound  argument,  evangelical  doctrine  and 
fervent  piety  which  generally  characterize 
their  religious  writings  and  can  commend 
them  to  the  discriminating  reader. 

It  affords  the  Board  unfeigned  pleasure  to 
state,  that  they  have  been  encouraged  to 
engage  in  this  enterprise,  by  the  liberality 
of  an  esteemed  friend  who  has  engaged  to 
assume  the  entire  expense  of  stereotyping 
the  work.  The  sum  requisite  to  accom- 
plish this  was  more  than  Five  Thousand 
Dollars. 

The  whole  work  is  comprised  in  Twelve 
volumes,  although  each  volume  is  complete 
and  distinct  in  itself. 

As  the  reader  may  be  anxious  to  know 
upon  what  principles  the  English  edition  was 
prepared,  the  following  information  on  the 
subject  is  extracted  from  the  Postscript  to 
that  edition. 

"  The  following  particulars  will  explain  the 
manner  in  which  this  work  has  been  carried 
through  the  press.  The  pieces  contained 
therein  are  without  abridgment,  unless  where 
expressly  mentioned.  There  are  a  few  omis- 
sions which  are  necessary  in  a  publication 
intended  to  be  generally  circulated,  and  to  be 
useful  at  the  present  day.  In  other  editions, 
the  obsolete  spelling  has  been  laid  aside,  the 


ADVERTISEMENT.  V 

same  plan  is  pursued  in  the  present  publica- 
tion ;  the  involved  construction  of  sentences, 
common  in  writers  of  that  period,  has  also 
been  removed.  Those  words  which  have 
become  unintelligible  or  offensive,  are  ex- 
changed for  others,  or  are  explained  by  notes 
when  it  is  desirable  that  they  should  be  re- 
tained. These  variations,  if  they  may  be  so 
called,  were  as  necessary  to  render  this  work 
generally  useful,  as  the  adoption  of  modern 
orthography.  The  utmost  care  has  been 
taken  that  the  meaning  of  the  author  should 
be  strictly  preserved,  and  the  various  pieces 
have  been  collated  with  the  best  and  earliest 
editions,  or  with  manuscript  copies.  This  has 
been  done,  that  the  meaning  of  the  author 
might  be  given  as  nearly  as  possible,  not  from 
the  first  editions  being  the  most  correct,  as 
they  often  abound  with  errors,  for  which  the 
hurried  or  careless  manner  in  which  they 
were  for  the  most  part  passed  through  the 
press,  will  readily  account.  The  present 
reprints,  it  is  believed,  will  be  found  to  present 
the  most  correct  text  of  these  writers  that  has 
hitherto  appeared.  More  than  half  of  the 
pieces  included  in  this  collection,  have  not 
been  reprinted  since  the  sixteenth  century, 
and  a  considerable  portion  is  now  printed  for 
the  first  time." 
The  Volumes   included  under  the  title  of 


VI  ADVERTISEMENT. 

The  British  Reformers  may  be  arranged  in 
the  following  order : 

Volume  1.  Wickliff  to  Bilney. 

2.  Tindal,  Frith,  and  Barnes. 

3.  Edward  VI.,  Parr,  Balnaves,  &c. 

4.  Latimer. 

5.  Hooper. 

6.  Bradford. 

7.  Ridley  and  Philpot. 

8.  Cranmer,  Rogers,  Careless,  &c. 

9.  Knox. 

10.  Becon. 

11.  Jewell. 

12.  Fox,  Bale  and  Coverdale. 

By  order  of  the  Executive  Committee. 

Wm.  M.  ENGLES,  Editor. 


CONTENTS 


Page 
A  Godly  Letter  to  the  faithful  in  London,  Newcastle,  and  Berwick,  1 
A  Fort  for  the  Afflicted,  or  an  Exposition  upon  the  Sixth  Psalm 
of  David         .......       39 

A  Treatise  on  Prayer  .....  71 

A  Confession  or  Prayer,  composed  and  used  by  Knox  after  the 
death  of  Edward  the  Sixth     ....  93 

A  Faithful  Admonition  unto  the  Professors  of  God's  truth  in 
England  ......  95 

A  Notable  Sermon  or  Confession,  wherein  is  evidently  proved 
that  the  Mass  is,  and  always  has  been,  abominable  before 
God,  and  to  be  Idolatry  .  .  .  -.  153 

Of  the  Lord's  Supper  .....  189 

A  notable  and  comfortable  Exposition  upon  Matthew  IV.  191 

A  most  wholesome  Counsel,  how  to  behave  ourselves  in  the 

midst  of  this  wicked  Generation         .  .  .  209 

The  Exhortation  to  his  beloved  Brethren,  the  Commonalty  of 
Scotland  .  .  .  .  .  .217 

The  Martyrdom  of  the  blessed  servant  of  God,  Walter  Mill  232 

The  Confession  of  Faith  and  Doctrine,  professed  and  believed 

by  the  Protestants  within  the  Realm  of  Scotland  .  237 

An  Answer  to  a  letter  of  a  Jesuit,  named  Tyrie  .  261 

Letter  to  his  loving  Mother,  Mistress  Elizabeth  Bowes,  trou- 
bled in  spirit  .  .  .  .  .  .300 

Some  Extracts  from  an  Answer  to  a  great  number  of  blasphe- 
mous Cavillations,  written  by  an  adversary  to  God's  eternal 
Predestination  .....  305 

A  Sermon  preached  at  Edinburgh,  August  19th,  1565,  for  the 

which  John  Knox  was  forbidden  to  preach  for  a  season  351 

A  Letter  to  the  People  of  Edinburgh     ...  388 

Extracts  from  the  Copy  of  the  Reasoning  betwixt  the  Abbot  of 

Crossraguel  and  John  Knox,  concerning  the  Mass       .  391 

Thanksgiving  for  Deliverance,  with  Prayers  .  .  411 

Extract  from  the  Testament  of  John  Knox        .  i  413 

iii 


IV  CONTENTS. 

CERTAIN     EPISTLES     AND     LETTERS    OF    THE    SERVANT    OF 

GOD,  JOHN  KNOX. 

Page 
Letter  I.  To  his  Sister  .  .  .  .  417 

II.  To  Ditto 419 

HI.  To ....  420 

IV.  To 422 

V.  The  first  Letter  to  his  Mother-in-law,  Mistress  Bowes  425 

VI.  To  his  Mother  ....  430 

VII.  To  his  Mother  and  to  his  Spouse  .  .       432 

VIII.  To  his  Sister  ....  433 

IX.  To  his  Mother  and  Wife  .  .  .437 

X.  To  Mrs.  Locke  and  Mrs.  Hickman,  Merchants'  Wives 

in  London  ....  440 

XL  A  comfortable  Epistle,  sent  to  the  afflicted  Church  of 

Christ  .....  443 

XII.  To  Mrs  Amy  Locke,  Wife  to  Mr.  Harry  Locke,  Mer- 
chant, nigh  to  Bow-church,  Cheapside,  in  London  451 

XIII.  To  Mr.  Locke  ....  453 

XIV.  To  his  loving  sisters  in  Edinburgh,  Janet  Adamson 

and  Janet  Anderson      ....       454 
XV.  Letter  to  John  Fox  the  Martyrologist  .  456 


A 
BRIEF  ACCOUNT 

OF 

JOHN  KNOX 


John  Knox  was  born  at  Haddington,  or  at  Gifford,  a 
neighbouring  village,  in  Scotland,  in  1505.  His  parents  were 
respectable,  and  gave  their  son  a  liberal  education.  He  after- 
wards studied  at  the  university  of  St.  Andrew's,  where  he  made 
considerable  progress  in  a  short  period  under  the  tuition  of 
John  Major,  an  able  divine,  who  had  imbibed  principles 
opposed  to  the  lofty  pretensions  of  the  papacy.  Knox  was 
ordained  a  priest  in  the  Romish  church  at  an  age  earlier  than 
usual,  and  taught  philosophy  as  a  lecturer  in  the  university. 
While  thus  employed,  he  read  the  writings  of  several  of  the 
fathers,  particularly  Augustine  and  Jerome ;  by  them  he  was 
directed  to  the  study  of  the  scriptures,  and  by  degrees  was 
emancipated  from  the  trammels  of  scholastic  divinity.  As  he 
publicly  advocated  scriptural  sentiments,  he  soon  became  an 
object  of  suspicion  to  the  bigoted  Romanists,  and  having 
quitted  St.  Andrew's,  sentence  was  publicly  passed  against  him 
as  a  heretic. 

Knox  was  chiefly  indebted  to  Wishart  for  instruction  in  the 
doctrines  of  truth.  At  that  period  the  Reformers  were  openly 
persecuted,  and  Knox  was  soon  sought  for.  He  accompanied 
Wishart  for  some  time,  and  only  left  that  Reformer  the  night 
previous  to  his  apprehension  by  the  Romanists,  when  Wishart 
having  a  presentiment  of  his  approaching  martyrdom,  obliged 
Knox  to  leave  him  and  return  to  his  pupils,  who  were  the  sons 
of  Douglas  of  Long  Niddrie,  and  Cockburn  of  Ormiston. 
Knox  was  very  attentive  to  the  religious  instruction  of  his 
charge,  and  contrived  that  the  neighbourhood  should  benefit 
thereby.  After  concealing  himself  for  some  time,  early  in  1547, 
he  took  refuge  in  the  castle  of  St.  Andrew's,  then  held  by  the 
protestants,  who  had  lately  put  to  death  the  Romish  cardinal 
Beaton,  by  whom  Wishart  and  others  had  been  burned. 

Here  Knox  was  earnestly  called  to  exercise  the  office  of 
the  ministry,  which  he  undertook  with  much  reluctance ;  but 
when  he  had  entered  upon  the  duties,  he  discharged  them  with 
much  energy  and  faithfulness,  in  particular  controverting  the 
doctrines  and  principles  of  popery,  denouncing  the  church  of 


6  Knox. 

Rome  as  antichristian,  so  that  many  inhabitants,  both  of  the 
town  and  castle,  openly  professed  the  protestant  faith. 

An  account  of  Knox's  first  sermon,  and  a  disputation  with 
the  papists  which  followed,  is  given  in  his  history. 

On  the  last  day  of  July,  1547,  the  castle  of  St.  Andrew's 
was  surrendered  to  the  French  forces  then  in  Scotland.  The 
besiegers,  however,  engaged  that  the  lives  of  all  persons  in  the 
castle  should  be  spared ;  also  that  they  should  be  carried  to 
France,  and  afterwards  be  conveyed  to  any  other  country  they 
might  prefer. 

On  their  arrival  in  France,  the  capitulation  was  violated.  At 
the  instigation  of  the  pope  and  the  Romish  clergy  of  Scotland, 
they  were  detained  as  prisoners.  Knox  with  some  others  was 
sent  to  the  gallies,  where  they  were  kept  in  chains,  and  treated 
with  much  severity.  They  were  continually  threatened  with 
torture  if  they  would  not  join  in  the  popish  worship,  but  they 
steadfastly  refused,  and  a  finely  painted  wooden  image  of  the 
virgin  being  one  day  forced  into  the  hands  of  a  prisoner,  (pro- 
bably Knox  himself,)  he  threw  it  into  the  water,  saying,  "  Let 
our  lady  now  save  herself,  she  is  light  enough,  let  her  learn  to 
swim  !" 

The  gallies  cruised  off  the  coast  of  Scotland  during  the 
summer  of  1548,  and  Knox's  health  suffered  much  from  severe 
treatment,  but  while  lying  in  a  tever,  he  still  expressed  his  con- 
fidence that  God  would  deliver  them.  Mr.  Balfour,  a  fellow- 
prisoner,  one  day  pointed  out  the  coast  between  Dundee  and 
St.  Andrew's,  asking  if  he  knew  it.  Knox  replied,  "  Yes,  I 
know  it  well,  I  see  the  steeple  of  that  place  where  God  first 
opened  my  mouth  in  public  to  his  glory ;  and  I  am  fully  per- 
suaded, how  weak  soever  I  now  appear,  that  I  shall  not  depart 
this  life,  till  my  tongue  shall  glorify  his  name  in  the  same  place." 
Such  an  event  then  appeared  scarcely  possible,  but  some  years 
afterwards  it  was  literally  fulfilled.  During  this  confinement, 
his  mind  suffered  much  as  well  as  his  body,  but  he  found  relief 
in  earnest  supplication,  and  expressed  his  feelings  at  that  period 
in  hi6  treatise  on  Prayer.  He  also  found  opportunity  to  write 
a  confession  of  his  faith,  and  other  pieces,  which  he  conveyed 
to  his  friends. 

In  1549,  Knox  was  liberated,  when  he  immediately  went  to 
England.  Edward  the  Vlth  was  then  upon  the  throne,  and 
Crarmer  was  most  anxious  to  supply  the  realm  with  able 
preachers  of  the  gospel,  the  want  of  whom  was  greatly  felt. 
Knox  was  soon  stationed  at  Berwick,  and  his  labours  were  very 
successful.  This  gave  umbrage  to  Tonstal,  then  bishop  of 
Durham ;  that  prelate  had  renounced  the  pope's  supremacy, 
and  was  exceedingly  moderate  for  a  Romanist,  yet  he  could  not 
endure  the  doctrines  taught  by  the  Reformer.  As  Knox  was 
sanctioned  by  the  government,  Tonstal  could  not  prohibit  him 
from  preaching,  but  he  listened  to,  and  encouraged  the  enmity 


Life.  1 

of  the  Romanists.  Knox  was  in  consequence  called  upon  to 
defend  his  tenets,  which  he  did  publicly,  and  completely  silenced 
his  adversaries.  His  confession,  or  sermon,  on  that  occasion  is 
printed  in  the  present  work. 

In  1551,  Knox  was  removed  to  Newcastle,  where  his  oppor- 
tunities for  usefulness  were  extended,  and  in  December  that 
year,  he  was  appointed  one  of  the  king's  six  chaplains  in  ordi- 
nary ;  two  of  whom  in  turn  were  to  be  at  court,  and  four  ab- 
sent, preaching  in  different  parts  of  the  kingdom.  In  this  work 
Knox  laboured  indefatigably,  frequently  preaching  every  day  in 
the  week,  besides  having  numerous  conversations  with  the  prin- 
cipal inhabitants  of  the  places  he  visited.  Various  documents, 
noticed  by  Burnet  and  Strype,  show  the  importance  of  his  ser- 
vices, and  the  value  placed  upon  them.  His  enemies,  however, 
circulated  many  false  and  calumnious  reports  which  he  was 
obliged  to  answer  before  the  council,  by  whom  he  was  honour- 
ably acquitted,  and  he  received  fresh  marks  of  the  king's  favour. 
Preferment  was  offered  to  him,  but  he  declined  it,  and  "continued 
his  itinerant  labours,  occasionally  preaching  at  court,  where  he 
discharged  the  duty  of  his  office  with  the  same  bold,  uncompro- 
mising fidelity  as  Latimer.  In  these  labours  Knox  was  em- 
ployed when  king  Edward  died.  He  foresaw  the  measures 
which  were  soon  afterwards  adopted,  and  forewarned  the 
citizens  of  London  what  they  must  shortly  expect;  however,  he 
preached  in  Buckinghamshire  and  in  Kent  till  November  1553, 
when  he  returned  to  London. 

At  this  period  Knox  considered  it  his  duty  to  form  a  union 
with  a  young  lady  named  Bowes,  of  a  respectable  northern 
family,  to  whom  he  had  been  engaged  for  a  considerable  time; 
and  as  the  protestants  were  now  in  much  danger,  he  withdrew 
to  Northumberland,  where  he  continued  to  preach  the  gospel 
even  after  the  day  on  which  the  reformed  worship  was  to  cease. 
Three  days  subsequent  to  that  period,  he  wrote  thus  in  a  letter, 
11 1  may  not  answer  your  places  of  scripture,  nor  yet  write  the 
exposition  of  the  sixth  psalm,  for  every  day  of  this  week  must  I 
preach  if  this  wicked  carcass  will  permit."  But  his  enemies  now 
sought  for  him ;  he  found  himself  closely  watched,  and  his 
friends  urging  him  to  withdraw,  he  embarked  for  France,  and 
landed  safely  at  Dieppe  on  January  28,  1554. 

He  spoke  thus  of  his  flight  in  a  letter  to  his  mother-in-law. 
"Some  will  ask,  Why  did  I  flee'!  Assuredly  I  cannot  tell. 
But  of  one  thing  I  am  sure — the  fear  of  death  was  not  the 
chief  cause  of  my  fleeing.  I  trust  that  one  cause  has  been  to 
let  me  see  that  all  had  not  a  true  heart  to  Christ  Jesus,  who  in 
the  day  of  rest  and  peace  bare  a  fair  face." — "  I  would  not  bow 
my  knee  before  that  most  abominable  idol  (the  mass)  for  all  the 
torments  that  earthly  tyrants  can  devise,  God  so  assisting  me,  as 
his  Holy  Spirit  now  moves  me  to  write  unfeignedly.  And  albeit 
I  have  in  the  beginning  of  this  battle  appeared  to  play  the  faint- 


8  Knox. 

hearted  and  feeble  soldier,  (the  cause  for  which  I  remit  to  God,) 
yet  my  prayer  is  that  I  may  be  restored  to  the  battle  again." 

While  at  Dieppe,  he  wrote  and  sent  to  England  an  exposition 
of  the  sixth  psalm,  and  a  letter  addressed  to  the  Faithful  in 
London,  Newcastle,  and  Berwick,  among  whom  he  had 
laboured,  admonishing  them  of  the  danger  of  forsaking  true 
religion. 

From  thence  Knox  travelled  to  Switzerland,  and  after  visit- 
ing the  different  congregations  in  that  country,  he  returned  to 
Dieppe  to  obtain  information  respecting  the  state  of  England, 
and  hoping  to  be  able  to  revisit  Scotland.  Finding  this  was 
impracticable,  he  went  back  to  Switzerland,  and  settled  at 
Geneva,  where  he  formed  an  intimate  friendship  with  Calvin. 
During  his  banishment,  his  afflicted  brethren  were  ever  present 
to  his  mind,  and  under  the  feelings  their  sufferings  excited, 
he  wrote  his  "  Admonition  to  England."  Knox's  enemies  refer 
to  this  tract  as  manifesting  undue  bitterness  of  language  ; — his 
expressions  certainly  are  strong,  but  it  must  not  be  forgotten 
that  he  was  speaking  of  Gardiner,  Bonner,  and  queen  Mary, 
and  of  their  barbarous  persecutions. 

In  November,  1554,  he  was  called  to  undertake  the  charge 
of  the  congregation  of  British  exiles  then  at  Frankfort.  Dis- 
putes, however,  shortly  after  arose,  relative  to  the  form  of  wor- 
ship ;  those  who  opposed  Knox  had  recourse  to  a  most  unjusti- 
fiable measure  to  procure  his  removal ;  they  laid  before  the 
magistrates  some  passages  in  his  writings,  which  reflected  upon 
the  emperor  and  queen  Mary,  now  daughter-in-law  to  that 
prince.  These  were  represented  as  treasonable ;  the  result 
was,  that  the  magistrates  prohibited  the  Reformer  from  preach- 
ing, and  advised  him  to  leave  the  city.     Knox  retired  to  Geneva. 

In  August,  1555,  Knox  returned  to  Scotland,  anxious  to 
see  his  family  ;  he  was  also  induced  to  revisit  his  native  country, 
by  learning  that  a  renewed  disposition  for  reformation  was  be- 
ginning to  appear,  which  was  promoted  by  some  who  had  fled 
from  England  on  account  of  religion.  He  conversed  with  his 
friends  and  some  of  the  nobility,  and  urged  them  to  separate 
from  the  Romish  church.  He  even  preached  and  administered 
the  sacrament  publicly.  The  papists  summoned  Knox  to  ap- 
pear before  a  convention  of  the  clergy,  hoping  to  drive  him 
from  the  country,  but  finding  that  he  was  resolved  to  attend,  they 
discharged  the  summons  upon  some  frivolous  pretence.  Knox, 
however,  came  to  Edinburgh,  and  preached  publicly  both  morn- 
ing and  afternoon,  for  ten  days,  no  one  interrupting  him. 
While  thus  employed,  he  wrote  to  his  mother-in-law.  "  May 
God,  for  Christ  his  Son's  sake,  grant  me  to  be  mindful,  that  the 
sobs  of  my  heart  have  not  been  in  vain  nor  neglected  in  the 
presence  of  his  Majesty.  Sweet  were  the  death  that  should 
follow  forty  such  days  in  Edinburgh  as  I  have  had  three."  At 
the  desire  of  some  nobles,  he  addressed  a  letter  to  the  queen 


Life.  9 

regent,  urging  her  to  countenance  the  Reformation,  but  she 
treated  his  counsel  with  contempt. 

At  this  time  Knox  received  an  application  from  the  English 
church  at  Geneva,  requesting  him  to  return  and  become  their 
pastor.  He  complied,  and  proceeded  thither  in  July  1556,  ac- 
companied by  his  wife  and  mother-in-law.  As  soon  as  he' had 
departed,  the  Romish  clergy,  who  dared  not  to  meet  him  face 
to  face,  condemned  him  as  a  heretic ;  and  as  his  body  was  out 
of  their  reach,  they  caused  his  effigy  to  be  burned  at  the  cross 
of  Edinburgh.  Upon  hearing  of  this,  Knox  drew  up  an  Ap- 
pellation, with  a  Supplication  and  Exhortation,  addressed  to  the 
nobility  and  commonalty  of  Scotland,  in  which  he  gave  a  sum- 
mary of  the  doctrines  he  had  taught  during  his  late  visit. 

Knox  abode  at  Geneva  for  nearly  two  years.  This  was  the 
most  quiet  period  of  his  life.  The  greatest  cordiality  existed 
between  himself,  his  colleague,  and  the  people  under  his  charge. 
He  also  enjoyed  the  friendship  of  Calvin  and  the  other  Genevese 
ministers.  During  this  time,  he  assisted  several  other  exiles 
from  England  in  preparing  a  translation  of  the  bible  more  con- 
formable to  the  originals  than  those  which  had  previously  ap- 
peared. This  is  commonly  called  the  Geneva  bible,  and  thirty 
editions  of  it  were  printed  during  the  ensuing  half  century.  It 
was  at  that  period  more  used  in  private  families  than  any 
other,  and  many  strong  testimonies  have  been  given  of  its  value. 

In  1557,  Knox  received  a  letter  from  the  earl  of  Glencairm 
and  others  who  desired  to  promote  the  Reformation  in  Scotland! 
They  stated  that  the  professors  of  the  truth  continued  steadfast^ 
while  the  papists  declined  in  credit,  and  invited  him  to  return  to 
Scotland,  where  he  would  find  many  disposed  to  receive  him 
and  support  him  with  their  lives  and  fortunes.  Calvin  and 
other  friends  advised  Knox  to  comply  with  this  call :  he  accord- 
ingly proceeded  to  Dieppe,  where  he  received  letters,  stating 
th£t  some  had  already  repented  of  having  sent  the  invitation. 
He  wrote  a  reply,  printed  in  his  history,  admonishing  the 
leaders  of  the  importance  of  their  enterprise.  Knox  was"  thus 
compelled  to  delay  his  journey  ;  he  passed  some  time  in  France, 
and  then  returned  to  Geneva,  having  first  written  some  earnest 
and  heart-searching  epistles  to  his  countrymen; — indeed  the 
letters  of  Knox  appear  to  have  had  a  very  considerable  influ- 
ence in  effecting  the  Reformation  of  Scotland.  At  this  time, 
in  consequence  of  the  bigoted  proceedings  of  Mary  queen  of 
England,  Knox  wrote  against  females  being  intrusted  with  the 
government  of  nations ;  but  that  work,  and  the  controversy 
which  it  occasioned,  need  not  be  here  noticed. 

The  protestant  nobility  of  Scotland  again  took  courage.  In 
December  1557,  they  subscribed  a  bond  of  mutual  assurance, 
and  again  invited  Knox  to  return.  Their  letters  did  not  reach 
him  till  November  1558,  by  which  time  they  had  formed  con- 
gregations in  many  parts  of  the  kingdom. 

KNOX.  2 


10  Knox. 

The  popish  clergy  now  resumed  their  persecutions,  and 
burned  an  aged  priest  of  good  character,  named  Walter  Mill, 
which  excited  universal  horror,  and  stimulated  the  protestants 
to  avow  more  openly  their  resolutions  to  adhere  to  their  faith. 
About  this  time  queen  Mary  of  England  died,  and  most  of  the 
English  exiles  prepared  to  return. 

Knox  now  once  more  proceeded  towards  his  native  country  : 
being  refused  permission  to  pass  through  England,  he  sailed 
for  Scotland,  and  landed  at  Leith,  in  May,  1559.  The  Reformer 
arrived  at  a  critical  moment,  for  the  queen  regent  had  sum- 
moned all  the  protestant  preachers  to  appear  before  her  at, 
Stirling,  to  answer  for  their  conduct.  He  resolved  to  join  them, 
and  found  a  large  body  of  the  laity  assembled  to  conduct  their 
preachers,  but  in  a  peaceable  manner.  The  great  body  of  the 
Reformers  remained  at  Perth,  sending  one  of  their  number  to 
court.  The  queen  pretended  to  be  appeased,  and  authorized 
their  deputy  to  assure  them  that  she  had  stopped  the  trial ; 
but  when  the  day  came,  the  preachers  were  summoned  and 
outlawed  for  non-appearance ! 

The  news  of  this  treachery  could  not  but  incense  the  body 
of  protestants,*  many  of  whom  had  remained  at  Perth.  On 
the  day  when  the  intelligence  was  received,  Knox  preached 
a  sermon,  in  which  he  exposed  the  mass  and  image  worship. 
Scarcely  had  he  concluded,  when  a  priest  exhibited  a  rich  altar- 
piece  decked  with  images,  and  prepared  to  say  mass.  Some 
idle  persons  were  loitering  in  the  church,  one  of  whom,  a  boy, 
expressed  his  disapprobation  aloud.  The  priest  struck  him, 
and  the  boy  threw  a  stone  in  return,  which  broke  one  of  the 
images.  This  excited  the  bystanders,  and  in  a  few  minutes  the 
altar,  images,  and  all  the  trumpery  were  broken  and  trampled 
under  foot.  A  mob  then  assembled,  composed  of  the  lower 
classes,  who,  in  defiance  of  the  magistrates  and  reformed 
preachers,  hastened  to  attack  the  other  strong  holds  of  super- 
stition, and  soon  laid  the  monasteries  in  ruins.  But  so  far  from 
encouraging  this  attack,  Knox  exerted  himself  to  the  utmost  to 
repress  the  tumult,  which  in  fact  promoted  the  views  of  the 
queen  regent  rather  than  those  of  the  reformers,  as  she  was 
thereby  enabled  to  excite  many  against  the  Reformation  who 
hitherto  had  been  indifferent  upon  the  subject. 

But  the  nation  was  now  roused,  and  several  of  the  nobility 
determined  to  exert  to  the  utmost  the  powers  they  possessed 
under  the  feudal  system,  rather  than  allow  the  Reformation  to 
be  suppressed,  and  their  country  again  to  be  enslaved  beneath 
the  yoke  of  superstition.  It  is  unnecessary  to  enter  minutely  into 
the  details  of  the  proceedings  which  followed,  during  which 
Knox  preached  in  the  cathedral  of  St.  Andrew's,  agreeably  to  the 
confident  hope  he  had  expressed  when  a  prisoner  on  board  the 
galleys.     The  result  of  his  visit  to  that  city  was  the  removal  of 

*  About  this  time  they  were  first  called  The  Congregation, 


Life.  11 

images  and  pictures  from  the  churches,  and  the  demolition  of 
the  monasteries ;  the  example  was  speedily  followed  in  other 
parts  of  the  kingdom.* 

Many  lamentations  have  been  uttered  over  these  proceedings, 
and  it  is  not  Romanists  alone  who  would  persuade  us  that  the 
monastic  system  was  fraught  with  blessings  !  Let  such  persons 
take  up  their  abode  in  the  countries  where  popery  yet  reigns  to 
the  exclusion  of  any  other  faith,  and  enjoy  the  happiness  result- 
ing from  it !  but  let  them  not  forget  the  privileges  they  enjoy, 
and  insult  the  religion  they  profess,  by  regretting  the  removal  of 
one  of  the  main  supports  of  antichristian  tyranny  and  bigoted 
ignorance.  It  is  obvious  that  where  the  monastic  system  pre- 
vails, the  door  is  closed  against  the  progress  of  gospel  truth. 

While  the  lords  of  the  congregation,  as  the  protestant  leaders 
were  denominated,  were  able  to  maintain  themselves  in  opposi- 
tion to  the  regent,  Knox  visited  the  greater  part  of  Scotland. 
The  attention  of  the  nation  was  roused  ;  their  eyes  were  opened 
to  the  errors  by  which  they  had  been  deluded  ;  and  they  panted 
for  the  word  of  life  which  they  had  once  tasted.  It  soon,  how- 
ever, became  apparent  that  foreign  aid  was  necessary  ;  appli- 
cation being  made  to  England,  assistance  was  given,  and  in  July 
1560,  a  treaty  was  concluded,  by  which  the  French  troops  were 
sent  home.  No  settlement  of  religion  being  stipulated  for  by 
this  treaty,  the  result  was,  that  as  soon  as  the  foreign  aid  had 
been  withdrawn,  and  the  popular  feeling  in  favour  of  the  Refor- 
mation was  left  at  liberty,  the  Romish  formularies  were  every 
where  discontinued. 

Knox  now  resumed  his  situation  as  minister  of  Edinburgh. 
One  of  his  first  labours  was  to  compose  a  protestant  Confession 
of  Faith,  which  being  presented  to  the  parliament,  received 
their  sanction,  the  Romish  prelates  suffering  it  to  pass  without 
opposition.  Knox  was  also  principally  concerned  in  preparing 
the  First  book  of  Discipline,  and  took  an  active  part  in  the 
proceedings  of  the  general  assembly  of  the  Scottish  reformed 
church,  then  first  summoned. 

In  December,  1560,  Knox  suffered  a  heavy  loss  by  the  death 
of  his  first  wife,  whose  affection  and  piety  had  been  his  solace 
and  support  in  his  painful  exile;  but  public  duties  called  for 
the  Reformer's  attention,  and  prevented  him  from  dwelling  upon 
his  domestic  sorrows.  On  the  19th  of  August,  1561,  queen 
Mary  returned  to  Scotland,  and  assumed  the  government.     The 

*  Knox  is  related  to  have  said,  "  That  the  best  way  to  keep  the  rooks 
from  returning,  was  to  pull  down  their  nests!"  Public  documents  show 
that  the  Reformers,  both  laity  and  clergy,  desired  to  confine  this  destruc- 
tion to  "idolatrous  houses,"  and  that  care  was  taken  to  remove  the 
images,  &c,  from  the  churches  without  injury  to  the  fabrics.  This  is 
stated  in  a  letter  written  by  Cecil  at  that  time,  and  it  appears  that 
scarcely  any  churches  or  places  for  public  worship  were  then  destroyed, 
though  afterwards  many  were  suffered  to  fall  into  a  dilapidated  state 
from  the  internal  troubles  and  other  causes. 


12  Knox. 

reader  will  recollect  that  she  had  been  educated  in  France  from 
the  age  of  six  years,  and  was  the  widow  of  Francis  II.,  after 
whose  untimely  death  her  residence  in  that  kingdom  was  no 
longer  acceptable  to  those  who  directed  the  government,  and 
the  state  of  her  paternal  inheritance  required  her  presence. 

To  attempt  a  particular  delineation  of  the  character  and 
conduct  of  Mary  would  be  quite  foreign  to  the  design  of  these 
pages,  but  it  is  necessary  to  observe  that  her  residence  in 
France,  and  her  close  intimacy  with  the  Guises,  who  still  re- 
tained their  influence  over  her,  unfitted  her  for  the  proper  dis- 
charge of  the  important  duties  she  now  had  to  fulfil.  She  was 
naturally  of  a  violent  temper,  and  had  been  too  much  habituated 
to  flattery,  to  endure  contradiction  patiently.  The  luxury  and 
levities  of  the  French  court,  in  which  she  delighted,  were  com- 
pletely opposed  to  the  habits  and  manners  of  Scotland.  Arbi- 
trary, and  blindly  attached  to  the  Romish  religion,  she  could 
not  endure  the  independence  of  the  nobles,  and  the  general  pre- 
ference for  the  Reformation  evinced  by  her  subjects.*  It  is 
not  surprising,  that  as  these  dispositions  became  manifest,  she 
lost  the  affections  of  the  nation  at  large.  Open  persecution 
for  conscience  sake  had  been  too  frequent  to  render  the  prin- 
ciples and  practice  of  the  Scottish  queen,  and  her  bigoted  adhe- 
rence to  popery,  a  matter  of  indifference.  The  fires  in  which 
the  martyrs  had  been  burned,  were  still  fresh  in  the  recollection 
of  the  Scottish  nation,  and  the  same  scenes  were  still  exhibited 
in  other  countries.  It  has  been  very  properly  asked,  What 
would  have  been  the  treatment  a  protestant  queen  would  have 
received  in  those  days,  had  she  succeeded  to  the  throne  of  a 
popish  nation  1  Would  she  have  been  allowed  to  reign,  even 
though  she  had  not  attempted  to  interfere  with  the  religion  of 
her  subjects? 

The  prominent  station  occupied  by  Knox  soon  brought  him 
into  collision  with  the  queen.  Shortly  after  her  arrival  she 
sent  for  him  to  the  palace,  and  brought  grievous  charges  against 
him  ; — to  all  these  he  replied  with  firmness  and  courage,  and  yet 
with  respect ;  a  minute  and  interesting  account  of  this  interview 
is  given  by  Knox  in  his  history.  Being  asked  what  he  thought 
of  the  queen,  he  said,  "  If  there  be  not  in  her  a  proud  mind,  a 
crafty  wit,  and  a  hardened  heart  against  God  and  his  truth,  my 
judgment  faileth  me  ;  and  this  I  say  with  a  grieved  heart,  for 
the  ijood  I  wish  unto  her,  and  by  her  to  the  church  and  state." 
Of  the  result  of  this  conference  Randolph,  the  English  ambas- 
sador, wrote,  "  He  (Knox)  concluded  so  in  the  end  with  her,  that 
he  hath  liberty  to  speak  his  conscience ;  and  to  give  unto  her 

*  In  a  letter  to  the  pope,  dated  January  31,  1564,  Mary  laments  "  the 
damnable  errors"  in  which,  on  her  return  to  Scotland,  she  found  her 
subjects  plunged,  and  assures  the  pontiff  that  from  the  time  she  left 
France,  her  intention  uniformly  had  been  to  reestablish  the  ancient 
religion.    See  Robertson's  History  of  Scotland. 


Life.  13 

such  reverence  as  becometh  the  ministers  of  God  unto  the  su- 
perior powers."  Knox  certainly  endeavoured  to  unite  both. 
Of  the  power  with  which  he  declared  his  mind,  the  ambassador 
speaks  in  the  same  letter  to  the  English  secretary  of  state. 
"  Your  honour  exhorts  us  to  stoutness — I  assure  you  the  voice 
of  one  man  is  able  in  an  hour  to  put  more  life  in  us  than  six 
hundred  trumpets  continually  blustering  in  our  ears."  Such 
stoutness  was  indeed  needful  in  those  days.  Soon  afterwards 
Knox  was  called  to  appear  before  the  queen  and  her  counsel- 
lors, to  answer  for  a  sermon  in  which  he  had  noticed,  in  severe 
terms,  the  massacre  of  Vassy  in  France.*  She  reproved  him 
sharply,  but  he  denied  the  exaggerations  which  were  falsely  laid 
to  his  charge,  and  said  he  was  willing  to  do  any  thing  to  content 
her  majesty,  which  was  consistent  with  his  office.  As  he  left 
the  room,  he  heard  some  of  the  attendants  say,  with  apparent 
surprise,  "  He  is  not  afraid  J"  Knox  promptly  replied,  "  Why 
should  the  pleasing  face  of  a  gentlewoman  affright  me  1  T  have 
looked  in  the  faces  of  many  angry  men,  and  yet  have  not  been 
affrighted  above  measure." 

The  extent  and  importance  of  the  labours  of  Knox  at  this 
time  can  only  be  appreciated  by  those  who  carefully  examine 
the  histories  of  that  period.  They  were  in  many  instances  un- 
avoidably mixed  with  proceedings  of  a  secular  nature.  The 
queen  had  declared,  she  "hoped  before  a  year  was  expired,  to 
have  the  mass  and  catholic  profession  restored  through  the 
whole  kingdom."  The  Romanists  were  encouraged  to  take  up 
arms,  and  some  of  the  clergy  offered  to  dispute  with  the  protest- 
ant  ministers.  The  first  who  presented  himself  was  Quintin 
Kennedy,  abbot  of  Crossraguel.  A  public  disputation  between 
this  abbot  and  Knox  took  place  in  September,  1562,  respecting 
the  sacrifice  of  the  mass.  It  is  unnecessary  to  say  the  Reformer 
had  the  advantage.     An  account  of  the  disputation  was  printed. 

In  the  discharge  of  his  public  office,  Knox  felt  it  his  duty  to 
bear  his  testimony  against  the  proposed  marriage  of  the  queen 
with  Darnley.  For  this  he  was  again  called  to  answer,  when  he 
pleaded  respectfully  in  his  own  defence,  saying,  "  Out  of  the 
pulpit  he  thought  few  had  occasion  to  be  offended  with  him  ; 
but  there  he  was  not  master  of  himself,  but  bound  to  obey 
Him  who  commanded  him  to  speak  plainly,  and  flatter  no  flesh 
on  the  face  of  the  earth."  The  details  of  these  and  other  occa- 
sions upon  which  Knox  was  brought  before  the  queen  and  her 
council  will  be  found  in  his  history.  Her  tears  of  disappointed 
passion,  when  unable  to  overawe  her  counsellors,  and  induce 
them  to  condemn  the  Reformer,  have  afforded  a  copious  theme 
for  her  advocates,  by  whom  the  conduct  of  Knox  has  been 

*  The  attendants  of  the  duke  of  Guise,  in  March    1562,  attacked  a 
protestant  congregation  while  assembled  for  worship,  and  killed  and 
wounded  nearly  three  hundred  of  them,  including  women  and  children. 
2* 


14  Knox. 

continually  misrepresented.  The  intrigues  of  the  queen's  party 
in  the  parliament  continued  to  throw  many  obstacles  in  the  way 
of  the  Reformation. 

In  March,  1564,  Knox  married  the  daughter  of  Lord  Ochil- 
tree, an  amiable  and  excellent  nobleman.  She  was  an  affec- 
tionate and  attentive  wife.  In  the  following  year,  the  earl  of 
Murray  and  other  Scottish  nobles  resorted  to  arms  against  the 
queen,  but  Knox  took  no  part  in  their  revolt.  It  was  unsuc- 
cessful, and  the  leaders  fled  for  refuge  to  England.  The  Re- 
former continued  to  discharge  his  usual  duties,  but  having 
preached  a  sermon  on  the  19th  August,  1565,  at  which  the  new 
king  was  present,  Darnley  took  umbrage  at  part  of  the  dis- 
course, although  Knox  had  made  no  particular  application  of 
it  to  him.  The  Reformer  was  taken  from  his  bed  the  same  after- 
noon, and  carried  before  the  privy  council,  where  he  defended 
what  he  had  said,  and  caused  his  sermon  to  be  printed.  He 
was,  however,  forbidden  to  preach  while  the  king  and  queen 
remained  at  Edinburgh,  but  as  they  left  before  the  next  sab- 
bath, Knox  was  allowed  to  continue  his  labours  without  inter- 
ruption. 

Early  in  1566,  danger  to  the  protestants  appeared  near  at 
hand :  a  messenger  arrived  from  the  cardinal  of  Lorraine, 
with  a  copy  of  the  league  recently  formed  in  France,  for  the 
general  extirpation  of  the  protestants,  to  which  the  queen 
affixed  her  signature.  She  had  concerted  measures  for  the  re- 
storation of  popery,  and  her  preparations  for  the  execution  of 
her  project  were  fully  made ;  but  these  measures  were  blasted  by 
Darnley's  confederacy  with  some  of  the  protestant  nobles,  and 
the  assassination  of  Rizzio.  There  are  no  grounds  for  supposing 
that  Knox  was  privy  to  that  deed,  although  he  did  not  censure 
it.  The  anger  of  the  queen  being  greatly  excited,  Knox  was 
recommended  to  withdraw  from  Edinburgh  for  a  time,  and  he 
visited  England. 

During  his  absence,  the  occurrences  which  excluded  Mary 
from  the  throne  took  place.  The  murder  of  Darnley,  the 
queen's  hasty  marriage  with  Bothwell,  and  her  proceedings 
against  the  protestant  nobles,  excited  the  Scottish  nation  so 
fully  against  her,  that  she  was  speedily  obliged  to  leave  her 
capita] — her  subsequent  surrender  and  imprisonment  are  well 
known,  although  the  circumstances  of  her  conduct  which  oc- 
casioned them  are  not  always  remembered. 

About  this  time  Knox  returned  and  preached  at  the  corona- 
tion of  the  infant  king,  James  VI.,  but  objected  to  some  of  the 
ceremonies  used  on  that  occasion.  He  urged  at  this  time,  that 
the  queen  should  be  judicially  proceeded  against  for  the  perso- 
nal crimes  of  which  she  was  accused.  The  earl  of  Murray 
being  settled  as  regent,  the  protestant  faith  became  firmly  esta- 
blished. The  work  in  which  Knox's  heart  had  so  long  been 
engaged,  and  in  which  he  had  so  ardently  laboured,  was  now 


Life.  15 

completed,  and  the  Reformer  trusted  that  he  should  be  released 
from  public  affairs.  He  hoped  to  spend  the  rest  of  his  life  in 
religious  meditation,  and  in  preparation  for  the  event  which 
his  infirmities  warned  him  to  be  at  hand.  But  the  partizans  of 
Mary  were  not  subdued — they  resolved  to  murder  the  regent 
Murray.  He  was  assassinated  by  Hamilton  of  Bothwellhaugh, 
who  had  been  spared  by  the  regent  when  condemned  and  actually 
brought  out  for  execution.  This  dreadful  act  excited  much 
consternation.  Many  even  of  Murray's  enemies  lamented  his 
loss,  while  those  who  had  sheltered  the  murderer,  soon  became 
anxious  to  free  themselves  from  the  imputation  of  having  been 
accessary  to  a  deed,  which  some  modern  writers  have  attempted 
to  justify  ! 

The  grief  with  which  Knox  was  afflicted  at  this  event 
deeply  affected  his  health  and  spirits.  In  October  following, 
he  had  a  stroke  of  apoplexy,  from  the  effects  of  which  he 
never  fully  recovered,  although  he  was  able  to  preach  on  the 
Lord's  day  mornings.  Still,  however,  he  manifested  his  ardent 
desire  for  the  best  interests  of  his  country.  Shortly  afterwards 
he  was  placed  in  a  critical  situation,  for  the  partisans  of  the 
queen  obtained  possession  of  Edinburgh.  His  life  was  now 
threatened,  and  attempts  were  made  to  assassinate  him,  but 
they  failed.  His  friends  were  obliged  to  watch  his  house  at 
night,  and  a  number  of  the  inhabitants,  with  his  colleague  in 
the  ministry,  entreated  him  to  remove  to  some  place  where  he 
might  be  in  greater  safety.  He  at  length  consented,  though 
much  against  his  will,  lest  blood  should  be  shed  upon  his  account, 
as  the  queen's  party  gave  many  proofs  of  enmity  towards  him, 
and  a  musket-ball  had  been  fired  into  the  room  where  he  was 
sitting,  which  narrowly  missed  him.  He  had  removed  from 
the  place  where  he  usually  sat. 

Knox  retired  to  St.  Andrew's,  where  he  continued  to  preach, 
although  unable  to  walk  to  the  pulpit  without  help,  but  when 
warmed  by  his  subject,  his  weakness  disappeared.  The  follow- 
ing description  of  his  preaching  is  given  by  James  Melville  who 
attended  his  ministry  during  this  period.  He  says,  "  I  heard 
him  teach  the  prophecies  of  Daniel  that  summer,  and  the  winter 
following.  I  had  my  pen  and  little  book,  and  took  away  such 
things  as  I  could  comprehend.  In  the  opening  up  of  his  text,  he 
was  moderate  for  the  space  of  half  an  hour,  but  when  he  entered 
on  application,  he  made  me  so  to  thrill  that  I  could  not  hold 
a  pen  to  write.  He  was  very  weak,  I  saw  him  every  day  that 
he  taught  go  slowly  and  warily,  with  a  furring  of  martins 
about  his  neck,  a  staff  in  the  one  hand,  and  good  godly 
Richard  Ballenden  his  servant,  holding  up  his  other  arm-pit, 
from  the  abbey  to  the  parish  church,  and  there,  by  the  same 
Richard  and  another,  lifted  up  to  the  pulpit,  where  he  was  obliged 
to  lean  at  his  first  entrance ;  but  before  he  had  done  his  sermon 
he  was  so  active  and  vigorous,  that  he  was  like  to  ding  the 


16  Knox. 

pulpit  in  blads,*  and  fly  out  of  it."  The  same  writer  also  says, 
"  Mr.  Knox  would  some  times  come  in  and  amuse  himself  in 
our  college  yard,  and  call  us  scholars  unto  him  and  bless  us, 
and  exhort  us  to  know  God  and  his  work  in  our  country,  and 
stand  by  the  good  cause ;  to  use  our  time  well,  and  learn  the 
good  instructions,  and  follow  the  good  example  of  our  masters." 

Knox  felt  an  ardent  desire  to  be  freed  from  the  trials  of  this 
life.  This  he  frequently  expressed  in  his  letters,  and  the  dedi- 
cation prefixed  to  a  vindication  of  the  Reformed  religion,  pub- 
lished by  him  at  this  time  in  answer  to  a  Jesuit  named  Tyrie, 
commences  thus,  "  John  Knox,  the  servant  of  Jesus  Christ, 
now  weary  of  the  world,  and  daily  looking  for  the  dissolution 
of  this  my  earthly  tabernacle,  to  the  faithful  that  God  of  his 
mercy  shall  appoint  to  fight  after  me." 

He  took  his  leave  of  the  general  assembly  shortly  after,  in  a 
letter  transmitting  certain  matters  for  their  consideration.  The 
last  public  service  he  performed  at  their  request,  was  the  ex- 
amination of  a  sermon  preached  by  a  minister  named  Ferguson. 
To  this  he  affixed  his  approval  in  these  striking  terms.  "  John 
Knox,  with  my  dead  hand  but  glad  heart,  praising  God  that  of 
his  mercy  he  leaves  such  light  to  his  church  in  this  desolation." 

A  cessation  of  arms  having  been  agreed  upon,  the  citizens  of 
Edinburgh  sent  a  deputation  to  St.  Andrew's,  requesting  Knox 
to  return  and  resume  his  ministry  among  them.  He  complied, 
and  was  received  with  much  joy.  Knox  preached  again  in  his 
own  pulpit  the  last  sabbath  in  August,  1572,  but  his  voice  had 
become  so  weak,  that  scarcely  half  the  congregation  could  hear 
him.  He  therefore  requested  that  a  smaller  place  might  be 
provided  for  him;  accordingly  the  Tolbooth  church  was  selected 
for  that  purpose.  He  there  delivered  to  the  people  some  homi- 
lies upon  the  sufferings  of  Christ,  often  expressing  an  ardent 
desire  to  finish  his  life  preaching  that  doctrine. 

The  citizens  had  requested  his  advice  in  the  selection  of  a 
minister  to  assist  him,  and  after  some  consideration,  Mr.  James 
Lawson,  sub-principal  of  King's  college  at  Aberdeen,  was  ap- 
pointed ; — Knox  wrote  to  him  the  following  letter,  which  de- 
scribes his  feelings  at  that  period. 

Dear  Brother, 

Seeing  God  of  his  mercy,  far  above  my  expectation,  hath 
called  me  once  again  to  Edinburgh,  and  yet  I  feel  nature  so  de- 
cayed, and  daily  to  decay,  that  I  look  not  for  a  long  continu- 
ance of  my  battle,  I  would  gladly  once  discharge  my  con- 
science unto  your  bosom,  and  unto  the  bosom  of  others,  in  whom 
I  think  the  fear  of  God  remaineth.     If  I  had  the  ability  of 

*  "Beat  the  pulpit  to  pieces."  (Melville's  Diary,  see  M'Crie.)  The 
diary  of  Richard  Bannatyne  (here  called  Ballenden)  was  published  a 
few  years  since,  and  contains  much  interesting  information  respecting 
that  period. 


Life.  17 

body,  I  should  not  have  put  you  to  the  pains  to  which  I  require 
you  now,  that  is,  once  to  visit  me,  that  we  may  confer  together 
of  heavenly  things ;  for  in  earth  there  is  no  stability  except  the 
kirk  of  Jesus  Christ,  ever  fighting  under  the  cross,  to  whose 
protection  I  heartily  commit  you.  From  Edinburgh,  7th  of 
September,  1572. 

"  Haste,  brother,  or  you  will  come  too  late." 

Mr.  Lawson  came  to  Edinburgh,  September  15th,  and 
preached  on  the  Friday  after,  to  the  great  satisfaction  of  the 
people,  and  continued  preaching  till  he  was  admitted  to  the 
charge  of  the  ministry  at  Edinburgh.  Knox  preached  in 
the  Tolbooth  as  long  as  he  had  strength  of  body ;  but  his 
health  was  greatly  impaired  by  the  news  of  the  massacre  of  the 
protestants  at  Paris  about  this  time.*  It  was  brought  to  Edin- 
burgh about  the  twelfth  of  September,  by  Mr.  Killigrew,  am- 
bassador from  queen  Elizabeth.  Knox  mentioned  the  event 
in  his  next  sermon,  with  a  denunciation  of  God's  vengeance 
thereon,  which  he  desired  the  French  ambassador,  monsieur 
La  Croc,  might  be  acquainted  with.  The  denunciation  was 
to  this  purport,  "  Sentence  is  pronounced  in  Scotland  against 
that  murderer,  the  king  of  France,  and  God's  vengeance 
shall  never  depart  from  him  nor  his  house  :  but  his  name  shall 
remain  an  execration  to  posterity ;  and  none  that  shall  come 
of  his  loins  shall  enjoy  that  kingdom  in  peace  and  quietness, 
unless  repentance  prevent  God's  judgment."  The  ambassador 
being  informed  of  this,  applied  to  the  regent  and  council,  and 
complained  that  his  master  was  called  a  traitor  and  murderer 
of  his  subjects,  under  a  promise  and  trust;  and  desired  that 
an  edict  might  be  published,  prohibiting  the  subjects  of  Scotland 
from  speaking  any  thing  to  the  dishonour  of  his  master,  espe- 
cially the  ministers  in  their  sermons.  This  was  declined  by  the 
council,  and  the  ambassador  was  told,  that  they  could  not  hinder 
the  ministers  from  speaking  even  against  themselves. 

On  Sunday,  November  the  9th,  in  the  year  1572,  Knox  ad- 
mitted Mr.  Lawson  as  his  colleague  and  successor :  but  his 
voice  was  so  weak,  that  few  could  hear  him.  He  declared  the 
mutual  duty  between  a  minister  and  his  flock ;  he  praised  God, 
who  had  given  them  one  in  his  room,  who  was  now  unable  to 
teach,  and  desired  that  God  might  augment  his  graces  to  him  a 
thousand  fold  above  that  which  he  had,  if  it  were  his  pleasure ; 

*  The  massacre  of  St.  Bartholomew,  in  which  the  admiral  de  Co- 
ligni,  and  several  chiefs  of  the  French  protestants,  who  had  been  in- 
veigled to  Paris  by  the  artifices  of  Charles  IX.,  were  murdered.  More 
than  thirty  thousand  persons  were  cruelly  put  to  death  in  a  few  days, 
and  the  streets  of  Paris  literally  ran  with  blood.  A  public  thanks- 
giving was  offered  up  at  Rome  on  hearing  of  this  massacre. 

Of  this  event  De  Thou,  an  historian  who  lived  at  that  time,  and  who 
himself  was  a  Romanist,  says,  "  No  similar  instance  of  atrocity  can  be 
found  in  the  annals  of  any  nation,  in  all  antiquity." 


18  Knox. 

and  ended  with  pronouncing  the  blessing.  He  then  came  down 
from  the  pulpit,  leaning  upon  his  staff,  and  was  accompanied 
by  almost  the  whole  assembly  to  his  house.  As  he  walked 
slowly  down  the  street,  it  was  crowded  by  people  who  waited  till 
he  had  passed,  as  if  they  were  conscious  he  would  not  again 
appear  amongst  them.  The  particulars  which  follow  are  chiefly 
from  the  life  of  Knox  written  by  Smeton,  principal  of  the  uni- 
versity of  Glasgow. 

From  this  day  Knox  hastened  to  his  end.  Upon  the  11th, 
he  was  seized  with  a  violent  cough  and  great  pains  of  the  body ; 
breathing  with  more  and  more  difficulty,  till  he  breathed  his 
last.  When  his  friends  advised  him  to  send  for  some  physi- 
cians, he  smilingly  consented;  saying,  "I  would  not  either 
despise  or  neglect  ordinary  means ;  but  of  this  I  am  certain, 
that  God  will  shortly  put  an  end  to  my  warfare  below." 

The  day  after,  he  ordered  his  servants  to  be  paid  their  wages ; 
whom,  at  the  same  time,  he  earnestly  exhorted  to  walk  in  the 
fear  of  the  Lord,  and  to  live  so,  as  became  christians  educated 
in  that  family.  His  disorder  growing  worse  and  worse,  he 
was  forced  to  discontinue  his  ordinary  method  of  reading ; 
which  used  to  be,  every  day,  some  chapters  of  the  new  testa- 
ment, and  in  the  old,  particularly  the  psalms ;  and  some  use- 
ful portion  of  ecclesiastical  history.  In  the  mean  while,  he  re- 
quested his  wife,  and  Richard  Bannatyne,  his  servant,  who 
was  always  very  dear  to  him  for  his  remarkable  piety,  that  they 
would  take  care  to  read  to  him  every  day  while  he  lived,  the 
seventeenth  chapter  of  St.  John's  gospel,  one  or  other  of  the 
chapters  of  the  epistle  to  the  Ephesians,  and  the  fifty- third 
chapter  of  Isaiah :  which  they  punctually  and  diligently  per- 
formed. 

He  was  always  peculiarly  fond  of  the  book  of  Psalms,  God 
having  greatly  blessed  them  to  his  soul.  With  some  select 
portions  of  those  admirable  compositions  he  was  much  com- 
forted in  life,  and  strengthened  in  death.  He  also  had  some 
of  Calvin's  French  sermons  on  the  Ephesians  read  to  him. 

On  the  14th,  he  rose  from  his  bed  by  seven  o'clock;  and 
being  asked,  Why,  when  he  was  so  weak  and  sick,  he  would 
not  rather  choose  to  rest  himself,  he  answered,  thinking  it 
was  the  sabbath,  "  I  have  been  this  whole  night  taken  up  with 
the  meditation  of  the  resurrection  of  Jesus  Christ  my  Lord ; 
and  would  with  joy  get  into  the  pulpit,  that  I  might  commu- 
nicate to  others,  the  comfort  I  have  inwardly  enjoyed  from 
reflecting  on  that  blessed  subject."  So  intent  was  he  on  the 
work  of  the  Lord,  even  to  his  last  breath  :  and  when,  for  want 
of  strength,  he  could  scarcely  be  lifted  out  of  bed  by  the  assist- 
ance of  two  servants ! 

A  few  days  after,  on  the  17th,  he  sent  for  all  the  ministers  of 
the  churches  in  Edinburgh,  to  whom,  being  assembled  round 
his  bed,  he  thus  addressed  himself:  "  That  day  is  now  at  hand, 


Life.  19 

which  I  have  so  often  and  intensely  longed  for;  in  which, 
having  finished  my  heavy  labours,  and  gone  through  my  various 
sorrows,  I  shall  be  dissolved,  and  be  with  Christ.  And  I  ap- 
peal to  God,  whom  I  have  served  in  spirit  in  the  gospel  of 
his  Son,  that  I  have  taught  nothing  but  the  true  and  solid  doc- 
trines of  his  word  ;  having  been  chiefly  desirous,  through  the 
whole  course  of  my  ministry,  to  instruct  the  ignorant ;  to  edify 
and  comfort  believers ;  to  lift  up  and  confirm,  with  the  promises 
of  grace,  those  who  were  weak,  fearful,  and  doubting,  through 
the  fear  of  wrath  and  a  sense  of  their  sins ;  and  to  beat  down 
haughty  rebellious  sinners  with  the  threaten ings  and  terrors  of 
the  Lord.  And  although  many  have  frequently  complained  of 
my  harshness  in  preaching,  yet,  God  knows,  that  I  did  not  thus 
deal  out  thunders  and  severity  from  hatred  to  the  persons  of 
any :  though  this  I  will  acknowledge,  that  the  sins  in  which 
they  indulged  themselves  were  the  objects  of  my  keenest 
hatred  and  displeasure  ;  still,  however,  keeping  this  as  the  one 
thing  in  view,  that  if  it  were  possible  I  might  gain  over  their 
souls  to  the  Lord.  My  motive  for  speaking  freely  and  plainly 
whatever  the  Lord  gave  me  to  say,  without  respect  of  per- 
sons, was  nothing  but  reverence  to  that  God  who  called  me  by 
his  grace,  and  made  me  the  dispenser  of  his  divine  mysteries  ; 
before  whose  tribunal  I  knew  I  must  one  day  stand,  to  give  ac- 
count for  my  discharge  of  that  embassy  which  he  had  com- 
mitted unto  me,  and  this  had  such  a  powerful  effect,  as  to  make 
me  utter  so  boldly  whatever  the  Lord  put  in  my  mouth,  with- 
out respect  of  persons.  Wherefore  I  profess,  before  God  and  his 
holy  angels,  that  I  have  never  made  gain  of  his  sacred  word, 
never  held  back  any  of  his  counsel  from  my  people ;  never  stu- 
died to  please  men,  or  gave  way  to  the  corrupt  affections  or 
worldly  interest  of  myself  or  others ;  but  have  faithfully  em- 
ployed the  talents  committed  to  me,  for  the  good  of  the  church 
over  whom  I  was  in  the  Lord.  To  the  truth  of  this,  my  con- 
science bears  testimony ;  which  is  a  comfort  to  me,  notwith- 
standing the  various  slanders  which  some  have  cast  upon  me. 
And  do  ye,  my  dearest  brethren  in  the  faith  and  labour  of  Jesus, 
persist  in  the  everlasting  truths  of  his  gospel.  Look  diligently 
to  the  flocks,  with  whose  oversight  God  hath  intrusted  you ; 
and  which  he  hath  redeemed  to  himself  by  the  blood  of  his 
Son.  And  do  you,  my  brother  Lawson,  fight  the  good  fight, 
and  finish  the  work  of  God,  to  which  you  are  called,  with 
cheerfulness  and  confidence.  May  God  shower  down  his 
blessing  from  on  high,  upon  you  and  your  several  charges  in 
this  city  !  which,  so  long  as  they  continue  to  hold  fast  those 
doctrines  of  truth,  which  they  have  heard  of  me,  (God  having 
made  me  a  minister  of  it,)  the  gates  of  hell  shall  never  be  able 
to  prevail  against.  And  beware  of  those,  who  not  only  deny 
the  king's  authority,  but  have  also  forsaken  the  truth  which 
they  once  professed.     Against  whom  I  denounce,  that,  unless 


20  Knox. 

they  sincerely  repent,  and  return  to  the  good  way  which  they 
have  left,  they  shall  one  day  miserably  perish  in  soul  and  body. 
I  would  say  more ;  but  cannot,  as  I  am  scarcely  able  to  draw 
my  breath."  With  these  words  he  dismissed  them,  they  re- 
joicing at  his  constancy,  and  earnestly  praying  for  him.  He 
afterwards  spoke  in  private  to  those  who  attended  him,  to 
admonish  one  Grange,  the  governor  of  the  castle  for  the  par- 
tisans of  queen  Mary ;  on  whom  that  judgment  afterwards  fell 
which  Knox  predicted.  He  was  then  visited  by  the  chief  no- 
bility of  the  town,  among  whom  was  lord  Morton,  afterwards 
regent  of  the  kingdom;  as  also  by  some  pious  ladies  of  the 
first  quality,  and  many  godly  men,  none  of  whom  he  suffered 
to  depart  without  a  word  of  comfort  or  exhortation,  as  their 
respective  cases  required. 

A  religious  lady  of  his  acquaintance  desired  him  to  praise 
God  for  what  good  he  had  done,  and  was  beginning  to  speak  in 
his  commendation,  when  he  interrupted  her, — "  Tongue,  tongue, 
lady — flesh  of  itself  is  overproud,  and  needs  no  means  to  esteem 
itself."  He  then  exhorted  her  to  humility,  and  protested,  as  he 
had  often  done  before,  that  he  relied  wholly  on  the  free  mercy 
of  God,  manifested  to  mankind  through  his  dear  Son  Jesus 
Christ,  whom  alone  he  embraced  for  wisdom  and  righteousness, 
sanctification  and  redemption. 

Perceiving  death  to  approach  nearer  and  nearer,  upon  Friday 
the  21st,  he  gave  orders  for  his  coffin  to  be  made.  After 
which  he  frequently  spoke  to  this  effect :  "  Come,  Lord  Jesus, 
sweetest  Saviour,  into  thy  hands  I  commend  my  spirit.  Look 
I  beseech  thee,  with  favour,  upon  this  church  which  thou  hast 
redeemed,  and  restore  peace  to  this  afflicted  commonwealth. 
Raise  up  pastors  after  thine  own  heart,  who  may  take  care  of 
thy  church;  and  grant  that  we  may  learn,  as  well  from  the 
blessings  as  from  the  chastisements  of  thy  providence,  to  abhor 
sin,  and  love  thee  with  full  purpose  of  heart."  Then,  turning 
to  those  about  him,  he  would  say,  "  O  serve  the  Lord  with 
fear,  and  death  will  not  be  terrible  :  Yea,  blessed  and  holy  shall 
death  be  to  those  who  have  felt  the  power  of  the  death  of  the 
only  begotten  Son  of  God."  Being  asked  by  Robert  Campbell, 
whether  he  felt  much  pain,  he  replied,  "  I  cannot  look  upon 
that  as  pain  which  brings  on  the  end  of  mortality  and  trouble, 
and  is  the  beginning  of  life." 

On  the  23d,  during  the  afternoon  sermon,  after  lying  quiet  a 
considerable  time,  he  exclaimed,  "  If  any  be  present,  let  them 
come  and  see  the  work  of  God."  His  servant  thinking  his  death 
was  at  hand,  sent  to  the  church  for  some  of  his  friends.  When 
they  came  to  his  bedside,  he  burst  out  into  these  rapturous  ex- 
pressions, "  These  two  last  nights  I  have  been  in  meditation  on 
the  troubled  state  of  the  church  of  God,  the  spouse  of  Jesus 
Christ,  despised  of  the  world,  but  precious  in  the  sight  of  God. 
I  have  called  to  God  for  her,  and  have  committed  her  to  her 


Life.  21 

Head,  Jesus  Christ.  I  have  fought  against  spiritual  wicked- 
ness in  heavenly  things,  and  have  prevailed.  I  have  been  in 
heaven,  and  have  possession.  I  have  tasted  of  the  heavenly 
joys  where  at  present  I  am."  He  repeated  the  Lord's  prayer 
and  the  apostles'  creed  ;  enlarging,  as  he  went  on,  most  sweetly 
and  spiritually,  upon  each  of  the  separate  petitions  and  articles, 
to  the  great  comfort  and  edification  of  them  that  were  by. 
Afterwards,  lifting  up  his  hands  towards  heaven,  he  cried  out, 
"  To  thee,  Lord,  do  I  commit  myself.  Thou  knowest  how  in- 
tense my  pains  are ;  but  I  do  not  complain.  Yea,  Lord,  if 
such  be  thy  will  concerning  me,  I  could  be  content  to  bear 
these  pains  for  many  years  together,  which  in  thy  just  judg- 
ment thou  hast  laid  upon  me.  Only  do  thou  continue  to  en- 
lighten my  mind  through  Christ  Jesus."  He  passed  that  night 
in  suffering,  being  somewhat  worse  than  usual.  The  next  day  it 
was  evident  that  his  end  drew  near.  The  fifteenth  chapter  of  1  Co- 
rinthians being  repeatedly  read  to  him,  at  his  own  desire,  he  ex- 
claimed, "  Oh  what  sweet  and  heavenly  consolation  my  Lord  af- 
fords me,  from  this  blessed  chapter !"  adding,  "  Now  for  the 
last  time  I  commend  my  soul,  spirit,  and  body  (touching  three  of 
his  fingers  as  he  spoke)  into  thy  hand  O  Lord."  But,  when  one 
of  his  eyes  became  blind,  and  his  speech  began  to  fail,  he  cried 
faintly,  "  Turn  to  the  seventeenth  of  St.  John,  and  read  it  care- 
fully ;  for  there  I  cast  my  first  anchor."  When  that  was  read, 
he  rested  a  little  ;  but  soon  began  to  utter  very  heavy  groans 
and  deep  sighs ;  so  that  the  by-standers  plainly  perceived  he 
was  grappling  with  some  very  great  temptation.  There  were, 
at  this  time,  present  in  the  room,  one  John  Johnson,  a  holy 
man,  and  Robert  Campbell,  a  great  friend  to  the  gospel,  Mrs. 
Knox,  and  others ;  who,  observing  his  agonies,  thought  him  to 
be  in  the  pains  of  death.  At  length,  however,  contrary  to  their 
expectation,  he  recovered,  like  one  awaked  from  sleep  ;  and 
being  asked  how  he  did,  he  answered,  "Many  have  been  my 
conflicts  with  satan,  in  the  course  of  my  frail  life,  and  many  the 
assaults  which  I  have  sustained;  but  that  roaring  lion  never 
beset  me  so  furiously  and  forcibly  as  now.  Often  has  he  set 
my  sins  in  array  before  me  ;  often  has  he  tempted  me  to  de- 
spair ;  and  often  strove  to  ensnare  me  with  the  enticements  of 
the  world :  but,  I  being  enabled  to  hew  his  snares  in  pieces 
with  the  sword  of  the  Spirit,  which  is  the  word  of  God,  he  was 
not  able  to  prevail  against  me.  But  now  he  has  found  out  a 
new  way.  That  crafty  serpent  has  endeavoured  to  persuade 
me,  that,  because  I  have  faithfully  and  successfully  discharged 
my  ministerial  office,  I  am  on  that  account  deserving  of  eternal 
life  and  a  happy  immortality.  But  God  was  pleased  to  make 
me  triumphant  over  this  temptation  also,  by  powerfully  sug- 
gesting to  my  memory  those  texts,  What  hast  thou  that  thou 
didst  not  receive  1  and,  By  the  grace  of  God,  I  am  what  I  am  : 
and,  Not  I,  but  the  grace  of  God  in  me : — being  thus 
vanquished,  he  left  me.     I  thank  my  God,  therefore,  through 

KNOX.  3 


22  Knox. 

Christ,  who  has  vouchsafed  me  the  victory ;  and  I  am  per- 
suaded, that  satan  will  not  be  permitted  to  return,  or  molest 
me  any  more,  in  my  passage  to  glory ;  but  that  I  shall, 
without  any  pain  of  body,  or  agony  of  soul,  sweetly  and  peace- 
fully exchange  this  wretched  life  for  that  blessed  and  immortal 
one,  which  is  through  Christ  Jesus."  He  lay  quiet  for  some 
hours  till  evening  prayers  were  said ;  and  being  asked,  whether 
he  could  hear  them  distinctly,  he  answered,  "  Would  to  God 
you  all  heard  them  with  such  ears,  and  perceived  with  the  same 
mind,  as  I  am  enabled  to  do !  Lord  Jesus  receive  my  spirit." 
About  eleven  o'clock  he  gave  a  deep  sigh,  and  said,  "  Now  it  is 
come."  Bannatyne  then  drew  near  the  bed,  and  desired  him  to 
think  upon  the  comfortable  promises  of  our  Saviour  Jesus 
Christ,  which  he  had  so  often  declared  to  others ;  and  perceiving 
he  was  speechless,  requested  him  to  give  some  sign,  whereby  they 
might  know  that  he  died  in  the  steadfast  belief  and  enjoyment 
of  those  gospel  truths ;  and,  likewise,  of  his  comfortable  assur- 
ance of  a  blissful  immortality  through  Christ.  On  which,  as  if 
he  had  received  fresh  strength,  he  triumphantly  lifted  his  hand 
toward  heaven,  and  then  quietly  departed  to  the  rest  which  re- 
maineth  for  the  people  of  God,  on  November  24,  1572,  about 
eleven  o'clock  at  night,  without  any  convulsion  or  apparent 
suffering,  but  worn  out  with  his  extraordinary  labours  of  body 
and  mind. 

He  was  interred  on  the  twenty-sixth,  in  the  church-yard  of  St. 
Giles's,  the  corpse  being  attended  by  several  lords  who  were 
then  at  Edinburgh.  The  earl  of  Morton,  that  day  chosen  re- 
gent, when  Knox  was  laid  in  the  grave,  said,  "  There  lies  a  man, 
who  in  his  life  never  feared  the  face  of  a  man,  who  hath  been 
often  threatened  with  dag  and  dagger,  but  yet  hath  ended  his 
days  in  peace  and  honour.  For  God's  providence  watched  over 
him  in  a  special  manner,  when  his  very  life  was  sought." 

The  reader  is  now  in  possession  of  the  principal  circum- 
stances in  the  life  and  character  of  the  great  Scottish  Reformer, 
and  he  may  judge  how  far  the  delineation  which  is  given  by 
historians  in  general  is  correct.  The  world  cannot  love  the 
devoted  active  followers  of  Christ,  and  that  Knox  was  one  of 
them  cannot  be  denied.  It  is  not  intended  to  represent  him 
as  a  faultless  character,  but  those  parts  of  his  conduct  which 
have  been  most  frequently  enlarged  upon  by  his  enemies,  are 
mainly  to  be  ascribed  to  the  times  in  which  he  lived,  and  the 
peculiar  circumstances  in  which  he  was  placed.  With  respect 
to  his  temper  and  language,  we  may  apply  to  Knox  what 
Seckendorf  has  said  of  Luther :  "  The  assertions  frequently 
made  respecting  him,  show  that  the  authors  do  not  write  a 
history,  but  a  satire  ;  and,  according  to  the  usual  manner  of 
sophists,  would  deduce  most  dreadful  accusations  from  trifling 
and  venial  circumstances.  But  enough  has  been  said  respect- 
ing such  charges,  the  grounds  for  which  these  censors  think 
they  have  discovered  in  some  free  expressions ; — but  neither  the 


Life.  23 

whole  nor  the  greater  part  of  the  writings  of  the  Reformer,  jus- 
tify the  imputation  of  excessive  bitterness  or  freedom.  Many 
words  and  much  phraseology,  which  at  this  day  would  be 
accounted  contumelious  or  objectionable,  at  that  time  were  in 
common  use,  and  could  be  uttered  without  impropriety,  nor 
were  the  lighter  expressions  accounted  incorrect."  (Seek.  iii. 
p.  643.) 

The  public  conduct  of  Knox  cannot  be  fairly  judged  without 
full  consideration  of  the  characters  amongst  whom  his  lot  was 
cast.  It  has  been  well  inquired,  what  would  the  individuals 
who  have  been  most  admired  in  the  present  day  have  been  able 
to  effect  in  those  times  \  Would  they  have  done  more  than 
Erasmus  performed  in  the  days  of  Luther  1  And  what  would 
have  been  the  state  of  religion  now — as  far  as  human  judgment 
can  see — if  individuals  of  a  less  decided  temperament  had  under- 
taken the  work  1 

To  these  observations,  some  of  which  have  been  suggested 
by  Dr.  M'Crie,  we  may  add  the  following  extract  from  his  able 
and  interesting  life  of  Knox.  "  He  thought  only  of  advancing 
the  glory  of  God,  and  promoting  the  welfare  of  his  country. 
Intrepidity,  a  mind  elevated  above  sordid  views,  indefatigable 
activity,  and  constancy  which  no  disappointments  could  shake, 
eminently  qualified  him  for  the  hazardous  and  difficult  post 
which  he  occupied.  His  integrity  was  above  the  suspicion  of 
corruption;  his  firmness  equally  proof  against  the  solicitations 
of  friends,  and  the  threats  of  enemies.  The  opinion  which  his 
countrymen  entertained  of  his  sagacity,  as  well  as  his  honesty, 
is  evident  from  the  confidence  which  they  reposed  in  him.  The 
measures  taken  for  advancing  the  Reformation  were  either 
adopted  at  his  suggestion,  or  submitted  to  his  advice,  and  we 
must  pronounce  them  to  have  been  as  wisely  planned  as  they 
were  boldly  executed. 

"  His  ministerial  functions  were  discharged  with  the  greatest 
assiduity,  fidelity,  and  fervour.  No  avocation  or  infirmity  pre- 
vented him  from  appearing  in  the  pulpit.  Preaching  was  an 
employment  in  which  he  delighted,  and  for  which  he  was  qua- 
lified by  an  extensive  acquaintance  with  the  scriptures,  and  the 
happy  art  of  applying  them  in  the  most  striking  manner  to  the 
existing  circumstances  of  the  church,  and  of  his  hearers.  His 
powers  of  alarming  the  conscience,  and  arousing  the  passions, 
have  been  frequently  mentioned  ;  but  he  excelled  also  in  offer- 
ing up  the  consolations  of  the  gospel,  and  calming  the  breasts 
of  those  who  were  agitated  with  a  sense  of  their  sins.  When  he 
discoursed  of  the  griefs  and  joys,  the  conflicts  and  triumphs, 
of  genuine  christians,  he  declared  what  he  himself  had  known 
and  felt.  The  letters  which  he  wrote  to  his  familiar  acquaint- 
ances breathe  the  most  ardent  piety.  The  religious  medita- 
tions in  which  he  spent  his  last  sickness  were  not  confined  to 
that  period  of  his  life ;  they  had  been  his  habitual  employment 


24  Knox. 

from  the  time  that  he  was  brought  to  the  knowledge  of  the 
truth,  and  his  solace  amidst  all  the  hardships  and  perils  through 
which  he  passed." 

The  writings  of  Knox  may  be  divided  into  four  classes, 
1.  Historical.  This  comprises  his  history  of  the  Reformation  in 
Scotland,  which  is  a  very  valuable  work,  being  written  by  one 
who  lived  amidst  the  scenes  he  describes,  and  who  would  not 
intentionally  misrepresent,  although,  like  every  other  man,  he 
may  sometimes  have  been  mistaken. 

2.  Admonitory.  From  the  peculiar  circumstances  of  the 
times  in  which  Knox  lived,  these  pieces  contain  much  that  has 
lost  its  interest  at  the  present  day.  Only  a  part  of  them  are 
included  in  the  present  collection.  Those  which  are  omitted, 
have  however  been  frequently  reprinted.* 

3.  Devotional.  These  are  not  numerous,  but  the  reader  will 
regret  they  are  not  more  so.  They  are  among  the  most  valua- 
ble productions  of  the  British  Reformers  ;  and  having  been  writ- 
ten under  severe  trials,  both  mental  and  bodily,  they  come 
from  the  heart,  and  powerfully  appeal  to  it.  They  are  now 
for  the  first  time  republished,  the  former  collections  of  his 
writings  having  only  contained  those  which  more  immediately 
related  to  his  public  life,  so  that  the  piety  and  christian  feeling 
of  Knox  have  been  comparatively  little  known. 

4.  Letters.  Several  which  are  included  in  the  present  vo- 
lume are  now  printed  for  the  first  time.  For  them  the  reader  is 
indebted  to  Dr.  M'Crie,  who  kindly  furnished  copies  from  the 
manuscript  volume  of  the  Reformer's  writings  in  his  possession, 
which  supplied  such  important  materials  for  his  life  of  Knox.f 
He  also  supplied  from  the  same  source,  transcripts  of  several 
tracts  now  republished,  by  which  many  errors  which  had  ap- 
peared in  the  hastily  printed  editions  have  been  removed.  In 
these  letters  of  Knox,  the  reader  will  trace  the  same  mind  which 
actuated  Bradford  and  his  other  brethren  among  the  English 
Reformers,  and  there  are  few  persons,  who,  after  perusing  the 
following  pages,  will  not  highly  estimate  the  talents,  piety,  and 
christian  zeal  of  this  holy  Reformer. 

*  The  writings  of  Knox  not  included,  either  wholly  or  in  part  in 
this  collection,  are,  Copy  of  a  letter  to  the  queen  regent  in  1556. — 
The  first  blast  of  the  trumpet  against  the  monstrous  regiment  (govern- 
ment) of  women. — Appellation  of  John  Knox,  with  his  supplication  to 
the  nobility,  &c. — Exhortation  to  England.— To  the  preceding,  which 
are  printed  with  the  editions  of  Knox's  History,  may  be  added,  the 
Form  of  Excommunication,  and  the  Treatise  of  Fasting,  other  pieces 
written  for  the  general  Assembly ;  also  his  History  of  the  Reformation 
of  Religion  within  the  realm  of  Scotland.  Many  letters  written  by 
Knox  not  included  here,  have  been  printed,  but  they  chiefly  relate  to 
historical  subjects. 

t  That  valuable  work  has  supplied  many  particulars  adverted  to  in 
this  biographical  sketch,  but  Dr.  M'Crie's  Life  of  John  Knox  is  too 
well  known,  and  too  highly  valued,  to  require  any  detailed  notice  in 
this  place. 


GODLY  LETTER 

SENT  UNTO  THE  FAITHFUL 

IN 

LONDON,  NEWCASTLE,  AND  BERWICK, 

AND  TO  ALL  OTHERS  WITHIN  THE  REALM  OF  ENGLAND  THAT 
LOVE  THE  COMING  OF  OUR  LORD  JESUS  CHRIST. 

BY 

JOHN    KNOX. 


He  that  continueth  unto  the  end  shall  be  saved. — Matt.  x. 


Written  in  1554. 


3* 


One  of  the  first  cares  of  Knox  on  arriving  at  Dieppe,  after  his  de- 
parture from  England  in  January,  1554,  was  to  employ  his  pen  in 
writing  suitable  advices  to  those  whom  he  could  no  longer  instruct 
by  his  sermons  and  conversations.  With  this  view  he  transmitted  to 
England  two  short  treatises. — One  was  a  letter,  addressed  to  those 
in  London  and  other  parts  of  England  among  whom  he  had  been 
employed  as  a  preacher.  The  purport  of  it  was  to  warn  them  against 
defection  from  the  religion  which  they  had  professed,  or  giving 
countenance  to  the  idolatrous  worship  erected  among  them.  The 
conclusion  is  a  most  impressive  and  eloquent  exhortation,  in  which 
he  addresses  their  consciences,  their  hopes,  their  fears,  their  feel- 
ings ;  and  adjures  them  by  all  that  is  sacred,  and  all  that  is  dear  to 
them,  as  men,  as  parents,  and  as  Christians,  not  to  start  back  from 
their  good  profession,  and  plunge  themselves  and  their  posterity  into 
the  gulf  of  ignorance  and  idolatry.  The  reader  of  this  letter  cannot 
fail  to  be  struck  with  its  animated  strain,  when  he  reflects  that  it  pro- 
ceeded from  a  forlorn  exile,  in  a  strange  country,  without  a  single 
acquaintance,  and  ignorant  where  he  could  find  a  place  of  abode  or 
the  means  of  subsistence. — M'Crie's  Life  of  Knox. 


LETTER  TO  THE  FAITHFUL 

IN 

LONDON,    NEWCASTLE,    AND    BERWICK 

BY  JOHN  KNOX. 

A.  D.   1554. 


John  Knox,  to  the  faithful  in  London,  Newcastle,  and 
Berwick,  and  to  all  others  within  the  realm  of  England, 
that  desire  the  coming  of  our  Lord  Jesus,  wisheth  con- 
tinuance in  godliness  to  the  end. 

When  I  remember  the  fearful  threatenings  of  God,  pro- 
nounced against  realms  and  nations,  to  whom  the  light  of 
God's  word  hath  been  offered,  and  contemptuously  by  them 
refused;  as  my  heart  unfeignedly  mourns  for  your  present 
state,  dearly  beloved  in  our  Saviour  Jesus  Christ,  so  do 
the  whole  powers  of  body  and  soul  tremble  and  shake  for 
the  plagues  that  are  to  come.  But  that  God's  true  word 
has  been  offered  to  the  realm  of  England  none  can  deny, 
except  such  as  are  holden  in  bondage  by  the  devil, 
God  justly  so  punishing  their  proud  disobedience,  and 
have  neither  eyes  to  see,  nor  understanding  to  discern 
good  from  bad,  nor  darkness  from  light.  Against  whom, 
at  this  present,  no  otherwise  will  I  contend  than  did  the 
prophet  Jeremiah  against  the  stiff-necked  and  stubborn 
people  of  Judea,  saying,  "  The  wrath  of  the  Lord  shall 
not  be  turned  away,  till  he  have  fulfilled  the  thoughts  of 
his  heart."  Thus  leave  I  them,  as  of  whose  repentance 
there  is  small  hope,  to  the  hands  of  Him  who  shall  not 
forget  their  horrible  blasphemies  spoken  in  despite  of 
Christ's  truth,  and  of  his  true  messengers.  And  with  you 
that  unfeignedly  mourn  for  the  great  shipwreck  of  God's 

3 


4  Knox. 

true  religion,  I  purpose  to  communicate  such  counsel  and 
admonition,  now  by  my  rude  pen,  as  formerly  it  pleased 
God  I  should  proclaim  in  your  ears.  The  end  of  which 
my  admonition  is,  that  even  as  ye  purpose  and  intend  to 
avoid  God's  vengeance,  both  in  this  life  and  in  the  life  to 
come;  that  so  ye  avoid  and  fly,  as  well  in  body  as  in 
spirit,  all  fellowship  and  society  with  idolaters  in  their 
idolatry. 

You  shrink,  I  know,  even  at  the  first,  but  if  an  orator 
had  the  matter  in  handling,  he  would    prove   it  honest, 
profitable,  easy,  and  necessary  to  be  done,  and  in  every 
one  point  were    many  incitements    for    a    long   orison.* 
But  as  I  never  laboured  to  persuade  any  man  in  matters 
of  religion,  I  take  God  to  record  in  my  conscience,  except 
by  the  true  simplicity  of  God's  word,  no  more  I  intend  to 
do  in  this  behalf.     But  this  I  affirm,  that  to  fly  from  idol- 
atry is  so  profitable,  and  so  necessary  for  a  Christian,  that 
unless  he  so  do,  all  worldly  profit  turns  to  his  disprofit 
and  perpetual  condemnation.     Profit  either  pertains  to  the 
bodies  or  to  the  souls  of  ourselves  or  of  our  posterity. 
Corporeal    commodities    consist    in    such  things  as  man 
chiefly  covets  for  the  body;    as  riches,  estimation,  long 
life,  health,  and  quietness  in  the  earth.     The  only  comfort 
and  joy  of  the  soul,  is  God  by  his  word  expelling  igno- 
rance, sin,  and  death,  and  in  the  place  of  those  planting 
true  knowledge  of  himself,  and  with  the  same,  justicef 
and  life  by  Christ  Jesus  his  Son.     If  either  profit  of  body 
or  of  soul  move  us,  then  it  is  necessary  that  we  avoid  idol- 
atry ;  for  it  is  plain  that  the  soul  has  neither  life  nor  com- 
fort, but  by  God  alone,  with  whom  idolaters  have  no  other 
fellowship  nor    participation  than  the  devils  have.     And 
although  idolatry  triumph    for  a   moment,  yet   the  hour 
approaches  when  God's  vengeance  shall  strike;  not  only 
their  souls,  but  even  their  vile  carcasses  shall  be  plagued, 
as  he  has  threatened  before.     Their  cities  shall  be  burned, 
their  land  shall  be  laid  waste,  their  enemies  shall  dwell  in 
their  strong  holds,  their  wives  and  their  daughters  shall  be 
defiled,  their  children  shall  fall  by  the  edge  of  the  sword; 
no  mercy  shall  they  find,  because  they  have  refused  the 
God  of  all  mercy,  when  lovingly  and  long  he  called  upon 
them.     Ye  would    know  the  time,  and  what  certainty  I 
have  thereof.     To  God  will  I  appoint  no  time,  but  this 
and  more  plagues  shall  fall  upon  the  realm  of  England, 
*  Supplication.  t  Righteousness. 


Letter  to  the  Faithful  in  London,  Sfc.  5 

and  that  ere  it  be  long,  except  repentance  prevent,  I  am 
as  sure  as  I  am  that  my  God  liveth. 

This,  my  affirmation,  shall  displease  many,  and  shall 
content  few.     God,  who  knovveth  the  secrets  of  all  hearts, 
knoweth  that  it  also  displeases   me,  and  yet,  like  as  for- 
merly I  have  been  compelled  to  speak  in  your  audience, 
and  in  the  audience  of  others,  such  things  as  were  not 
plausible  to  the  ears  of  men,  whereof,  alas,  one  great  part 
is  this  day  come  to  pass;  so  I  am  compelled  to  write,  with 
the  tears  in  my  eyes,  I  know  to  your  displeasure.    But, 
dear  brethren,  be  subject  unto  God,  and  give  place  to  his 
wrath,  that  ye  may  escape  his  everlasting  vengeance.    My 
pen,  I  trust,  shall  now  be  no  more  vehement,  than  my 
tongue  has  been  oflener  than  once,  not  only  before  you, 
but  also  before  the  chief  of  the  realm.     What  was  said  in 
Newcastle  and  Berwick   before  the  sweating  sickness,  I 
trust,  some  in  those  parts  yet  bear  in  mind.     And  upon 
the  day  of  All  Saints  (as  they  call  it)  in  the  year  that  the 
duke   of  Somerset  was   last  apprehended,  let  Newcastle 
witness.    What  before  him  that  was  then  duke  of  Nor- 
thumberland in  more  places  than  one.     What  before  the 
king's  majesty  whom  God  hath  called  from  worldly  misery 
for  our  offences :  at  Windsor,  Hampton-court,  and  West- 
minster:* and,  finally,  what  was  spoken  in  London  in  more 
places  than  one,  when  fires  of  joy  and  riotous  banquetting 
were  at  the  proclamation  of  Mary,  your  queen.     If  men 
will  not  speak,  yet  shall  the  stones  and  timbers  of  those 
places  cry  in  fire,  and  shall  bear  record  that  the  truth  was 
spoken;  and  shall  absolve  me  in  that  behalf  in  the  day  of 
the  Lord.     Suspect  not,  brethren,  that   I   delight  in  your 
calamities,  or  in  the  plagues  that  shall  fall  upon  the  un- 
thankful nation.     No,  I  take  God  to  record,  that  my  heart 
mourneth  within  me,  and  that  I  am  cruciatef  with  remem- 
brance of  your  troubles :  but  if  I  should  cease,  then  should 
I  do  against  my  conscience,  as  also  against  my  knowledge, 
and  so  should  I  be  guilty  of  the  blood  of  them  that  perish 
for  lack  of  admonition,  and  the  plague  not  be  delayed  a 
moment.     For  the  Lord  has  appointed  the  day  of  his  ven- 
geance, before  which  he  sends  his  trumpets  and  messengers, 
that  his  elect,  watching,  and  praying,  with  all  sobriety,  may, 
by  his  mercy  escape  the  vengeance  that  shall  come. 
But  ye  would  know  the  grounds  of  my  certitude ;  God 

*  Knox  was  one  of  the  preachers  to  Edward  VI. 
t  Suffering  excruciating  sorrow. 


6  Knox. 

grant  that  hearing  them  ye  may  understand  and  stead- 
fastly believe  the  same.  My  assurances  are  not  the  mar- 
vels of  Merlin,*  nor  yet  the  dark  sentences  of  profane 
prophecies,  but  the  plain  truth  of  God's  word.  The  in- 
vincible justice  of  the  everlasting  God,  and  the  ordinary 
course  of  his  punishments  and  plagues  from  the  beginning, 
are  my  assurance  and  grounds.  God's  word  threatens  de- 
struction to  all  the  disobedient;  his  immutable  justice  must 
require  the  same.  The  ordinary  punishments  and  plagues 
show  examples.  What  man,  then,  can  cease  to  prophesy? 
The  word  of  God  plainly  speaks  that  if  a  man  shall  hear 
the  curses  of  God's  law,  and  yet,  in  his  heart,  shall  pro- 
mise to  himself  felicity  and  good  luck,  thinking  that  he 
shall  have  peace,  although  he  walk  after  the  imaginations 
of  his  own  heart ;  to  such  a  man  the  Lord  will  not  be 
merciful,  but  his  wrath  shall  be  kindled  against  him,  and 
he  shall  destroy  his  name  from  under  heaven.  How  the 
Lord  threatens  plague  after  plague,  and  even  the  last  to 
be  sorest,  while,  finally,  he  will  consume  realms  and 
nations  if  they  repent  not,  read  the  twenty-sixth  chapter 
of  Leviticus,  which  chapter  oft  have  I  willed  you  to  mark, 
and  I  still  do  unfeignedly.  And  think  not  that  it  apper- 
tains to  the  Jews  only;  no,  brethren,  the  prophets  are 
the  interpreters  of  the  law,  and  they  make  the  plagues  of 
God  common  to  all  offenders.  The  punishment  ever  begins 
at  the  household  of  God.  And  here  must  I  touch  a  point 
of  the  devilish  confession  made  of  late  by  the  miserable 
man,  whose  name,  for  sorrow,  I  cannot  recite. f  This  argu- 
ment he  used  to  prove  the  doctrine  of  late  years  preached 
in  the  realm  of  England  to  be  wicked.  "  Troubles  and 
plagues,"  said  he,  "  have  followed  the  same  not  only  here 
in  England,  but  also  in  Germany,"  as  he  willed  you  to 
mark.  This  fragile  and  vain  argument  at  this  time  no 
otherwise  will  I  labour  to  confute,  than  by  plain  and  evi- 
dent Scriptures,  declaring  that  the  vengeance  and  plagues 
of  God  do  appertain  to  all  the  disobedient.  Howbeit  he 
begins  to  punish  where  his  grace  has  been  offered  and 
obstinately  refused;  and  that  is  the  cause  why  Germany 
and  England  have  been  plagued  these  years  past;  which 
may  be  an  answer  to  the  blind  rage  of  ignorant  men  who 
never  will  know  the  true  cause  of  God's  plagues. 

*  Merlin  was  a  British  writer  of  the  fifth  century.  Extravagant 
prophecies,  and  other  ridiculous  works,  arc  ascribed  to  him. 

t  The  duke  of  Northumberland,  deceived  by  hopes  of  pardon, 
professed  to  be  a  papist  at  his  death. 


Letter  to  the  Faithful  in  London,  <^c.  7 

The  Scriptures  declaring  God  to  punish  all  nations, 
after  he  has  corrected  his  own  people,  are  written  by  the 
prophets  Isaiah,  Jeremiah,  and  Ezekiel,  as  also  by  others, 
who  proclaimed  and  denounced  plagues  to  fall  upon  the 
people  of  Israel,  and  upon  the  house  of  Judah,  for  the 
contempt  of  God  and  of  his  law.  Prophecies  also  against 
certain  nations  and  cities,  not  only  adjacent  to  Jerusalem, 
but  also  against  such  as  were  far  distant;  as  against 
Moab,  Amnion,  Egypt,  Palestine,  Tyre,  Damascus^  and 
against  Babylon.  And,  in  conclusion,  general  prophecies 
against  all  the  disobedient,  as  in  the  twenty-fourth  chapter 
of  Isaiah  plainly  appears.  As  also  the  Lord  commands 
Jeremiah  to  give  the  cup  of  his  wrath  to  all  nations  round 
about,  who  should  drink  the  same  although  they  refused 
it  of  his  hand ;  that  is,  although  they  would  not  believe 
the  threatenings  and  voices  of  the  prophet,  yet  should 
they  not  escape  the  plagues  that  he  spake;  For  every 
nation  like  unto  this  will  I  punish,  saith  the  Lord  of  hosts. 
As  also  Amos  agrees  with  him,  saying,  "  The  eyes  of  the 
Lord  are  upon  every  sinful  nation,  to  root  it  out  of  the 
earth." 

These  and  many  more  places  evidently  prove  that  the 
plagues  spoken  in  the  law  of  God  do  appertain  to  every 
rebellious  people,  be  they  Jew  or  be  they  Gentile ;  Chris- 
tians  in  title  or  Turks  in  profession.  And  the  grounds 
and  assurance  of  the  prophets  were  the  same,  which  before 
I  have  rehearsed  to  be  my  assurance,  that  England  shall 
be  plagued ;  that  is,  God's  immutable  and  inviolable  jus- 
tice, which  cannot  spare  in  one  realm  or  nation  the  offences 
which  he  most  severely  punishes  in  another ;  for  so  were 
he  unequal,  and  making  a  difference  as  touching  execution 
of  his  just  judgments  betwixt  realm  and  realm,  and  be- 
twixt person  and  person,  which  is  most  contrary  to  the 
integrity  of  his  justice :  for  as  the  righteous  Judge  of  the 
whole  earth  cannot  destroy  the  just  with  the  wicked,  so 
can  he  not  spare  one  sort  of  obstinate  malefactors  and 
punish  another ;  as  himself  witnesses  by  the  prophet  Jere- 
miah, saying,  "  I  have  begun  to  punish  in  the  house 
where  my  name  is  called,  and  shall  I  spare  the  rest?" 
( Jer.  xxv.  xliv.)  As  though  the  Lord  God  would  say,  How 
can  my  justice  suffer  and  permit  their  crimes  and  offences 
to  go  unpunished  in  proud  contemners,  who  neither  regard 
me  nor  my  own  people  and  children,  who  externally  bear 
some  reverence  to  my  name  ? 


8  Knox. 

That  God  hath  punished  other  nations  and  realms 
needs  no  probation,  for  experience  teaches  it ;  but  whe- 
ther the  like  crimes  have  been  committed  and  yet  are 
committed  within  the  realm  of  England,  as  were  com- 
mitted in  those  nations  before  their  last  destruction,  that 
is  to  be  inquired.  In  this  case  nothing  can  better  in- 
struct us  than  God's  plain  word  rebuking  the  vices  that 
reigned  in  those  days.  And  omitting  to  recite  all,  it  shall 
suffice  to  rehearse  for  this  present  some  places  of  the  pro- 
phet Jeremiah,  the  lime  of  whose  prophecy,  well  consid- 
ered, shall  make  the  matter  more  sensible  and  better  to 
be  understood.  He  begins  his  prophecy  in  the  thirteenth 
year  of  king  Josiah's  reign,  and  continued  till  after  the 
destruction  of  Jerusalem,  which  came  in  the  eleventh  year 
of  the  reign  of  king  Zedekiah ;  so  that  the  whole  time  of 
his  preaching  before  the  plagues  came  was  thirty-six  years 
and  six  months.*  So  long  preached  and  prophesied  that 
godly  man  among  that  stubborn  nation.  How  much 
mocking  and  trouble  were  sustained  evidently  appears 
by  his  complaints ;  for  thus  he  introduces  God  speaking, 
"  My  people  have  committed  double  iniquity,  they  have 
forsaken  me,  the  fountain  of  living  water,  and  have  digged 
unto  themselves  cisterns  that  can  contain  no  water.  Why 
wilt  thou  justify  thy  own  way,  saith  the  Lord  1  under  thy 
wings  are  found  the  blood  of  the  souls  of  the  poor  inno- 
cents, whom  thou  foundest  not  in  corners,  and  yet  thou 
sayest,  I  am  innocent:  thou  hast  gotten  a  harlot's  fore- 
head :  thou  canst  not  think  shame :  my  people  is  foolish, 
they  know  not  me;  they  are  foolish  children,  and  have  no 
wisdom ;  wise  they  are  to  commit  mischief,  but  to  do  good 
they  are  altogether  ignorant.  Every  man  may  beware  of 
his  neighbour,  and  no  man  assuredly  may  trust  in  his 
brother,  for  every  man  is  become  deceitful;  they  have 
practised  their  tongues  to  lies  and  guile.  They  have  left 
my  law,  saith  the  Lord,  and  have  followed  the  wicked 
imaginations  of  their  own  hearts ;  they  have  followed 
Baalim,  whom  their  fathers  taught  them." 

Of  this  and  of  many  like  places,  the  general  offences  of 
that  people  appear  to  have  been,  defection  from  God, 
embracing  of  false  religion,  shedding  of  innocent  blood, 
justification  of  themselves,  and  defence  of  their  iniquities ; 
while  yet  they  abounded  in  murder,  oppression,  lies,  craft, 

*  Jeremiah  began  to  prophesy  b.  c.  629.  Jerusalem  was  taken 
b.  c.  588.    An  interval  of  nearly  forty-one  years. —  Townsend. 


Letter  to  the  Faithful  in  London,  tyc.  9 

practising  of  deceit,  and  manifest  idolatry.  Following  the 
example  of  their  fathers,  who,  under  Manasseh  and  Am- 
nion, one  of  whom  in  the  beginning,  the  other  all  his  life, 
maintained  idolatry,  had  been  the  ringleaders  to  all  abomi- 
nation, such  as  in  England  are  Winchester*  and  others. 

The  prophet  of  God,  wondering  at  such  manifest  ini- 
quity, judged  that  such  ignorance  and  disobedience  were 
only  among  the  rascal  sort  of  men ;  and  therefore  he  says, 
"  These  be  but  poor  ones,  for  lack  of  wisdom  they  are  fool- 
ish, they  know  not  the  way  of  the  Lord,  nor  the  judgment 
of  their  God;  I  will  go  to  the  nobles  and  talk  with  them, 
for  they  know  the  way  of  the  Lord,  and  the  judgments  of 
their  God."  But  what  he  findeth  among  that  sort  he  de- 
claret  h  in  these  words,  "  They  have  all  broken  the  yoke, 
and  they  have  heaped  sin  upon  sin,  and  mischief  upon 
mischief;  from  the  least  unto  the  greatest  they  are  all  bent 
upon  avarice,  and  they  gape  for  lucre;  from  the  priest  to 
the  prophet,  every  man  dealeth  deceitfully:  behold,  their 
ears  are  uncircumcised,  they  cannot  listen  to  the  word  of 
God,  it  is  a  rebuke  unto  them,  they  delight  not  in  it,  they 
have  committed  abominable  mischief,  they  cannot  repent, 
neither  think  shame:  they  have  denied  the  Lord,  and  said, 
■  It  is  not  he,'  that  is,  they  have  denied  and  opposed  God's 
word,  that  it  is  not  the  truth,  for  they  have  said,  We  shall 
not  see  sword  nor  hunger."  This  was  the  obedience  that 
the  prophet  found  among  the  princes  of  Judah,  as  also 
among  the  common  people.  And  is  it  not  to  be  wondered 
at,  that  the  vineyard  that  was  so  well  manured  brought 
forth  no  better  grapes?  They  had  a  king  most  godly- 
minded,  for  so  witnesses  the  Holy  Ghost  of  him :  "  That 
there  was  no  king  that  so  truly  turned  to  God  with  all  his 
heart,  with  all  his  soul,  and  all  his  strength,  according  to 
all  the  law  of  Moses,  as  did  Josiah."  They  had  prophets 
most  faithful  and  fervent,  for  Jeremiah  was  not  alone. 
They  were  admonished  by  divers  plagues;  and  the  pro- 
phets constantly  called  for  repentance,  and  yet  nothing 
followed  but  open  contempt  of  God  and  of  his  messengers. 
"  Their  repentance,"  says  Hosea,  "  is  like  the  morning 
dew,  it  abides  not ;  although  they  can  say,  '  The  Lord 
liveth,'  yet  are  their  oaths  nothing  but  lies.  Find  me  one 
man  that  doth  equity  and  justice,  and  to  him  will  I  be 
merciful,  saith  the  Lord."     Here  was  narrow  inquisition 

*  Bishop  Gardiner. 
KNOX.  4 


10  Knox. 

among  so  great  a  multitude:  great  scarcity  of  good  coun- 
sellors with  so  godly  a  king:  for  belike  there  were  not 
many,  when  that  He  who  knoweth  the  secrets  of  hearts  so 
earnestly  seeks  for  one  man. 

But  ere  we  proceed  further  in  this  matter,  it  shall  be 
necessary  to  see  how  these  circumstances  agree  with  our 
state  and  time. 

And  first,  that  we  had  not  God's  word  truly  preached 
amongst  us,  none  except  an  arrant  and  despiteful  papist 
will  deny.  We  had  a  king  of  such  godly  disposition  to- 
wards virtue  and  the  truth  of  God,  that  none  from  the 
beginning  surpassed  him;#  and,  to  my  knowledge,  none 
of  his  years  ever  matched  him  in  that  behalf,  if  he  might 
have  been  lord  of  his  own  will.  In  this  time  if  sins 
abounded,  let  every  man  accuse  his  own  conscience;  for 
here  I  am  not  minded  to  specify  all  that  I  know;  neither 
yet  is  it  necessary,  seeing  some  crimes  were  so  manifest 
and  heinous  that  the  earth  could  not  hide  the  innocent 
blood,  neither  yet  could  the  heavens  behold  without  shame 
the  craft,  the  deceit,  the  violence,  and  oppression  that  uni- 
versally were  wrought;  and  in  the  mean  season  the  hand 
of  God  was  busy  over  us,  and  his  true  messengers  kept 
not  silence. 

You  know  that  the  realm  of  England  was  visited  with 
divers  and  great  plagues,  and  whether  it  were  not  prophe- 
sied, that  unless  with  more  obedience  we  embrace  God's 
word,  the  worst  plagues  were  to  follow — I  appeal  to  the 
testimony  of  your  own  conscience. f  But  what  ensued 
thereupon?  alas,  I  am  ashamed  to  rehearse  it;  universal 
contempt  of  all  godly  admonitions,  hatred  of  them  that 
rebuked  vice,  authorizing  of  them  that  could  invent  the 
most  villainy  against  the  preachers  of  God's  word.  In 
this  matter  I  may  be  admitted  for  a  sufficient  witness ;  for 
I  heard  and  saw,  I  understood  and  knew,  with  the  sorrow 
of  my  heart,  the  manifest  contempt  and  crafty  devices  of 
the  devil,  against  those  godly  and  learned  preachers  that 
this  last  Lent,  anno  1553,  were  appointed  to  preach  before 
the  king's  majesty,  as  also  against  all  others  whose  tongues 
were  not  tempered  with  the  holy  water  of  the  court;  or, 

*  Edward  VI. 

t  Knox  and  other  faithful  ministers  had  preached  very  faithfully 
in  king  Edward's  reign,  warning  the  people  that  judgments  were  at 
hand  unless  they  repented  and  turned  to  the  Lord  with  amendment 
of  life. 


Letter  to  the  Faithful  in  London,  <fyc.  11 

plainly  to  speak,  who  could  not  flatter  against  their  con- 
sciences, and  say  all  was  well,  and  that  nothing  needed 
reformation.  What  reverence  and  audience,  I  say,  were 
given  to  the  preachers  this  Lent  by  such  as  then  were  in 
authority,  their  own  consciences  declared — assuredly  even 
such  as  by  the  wicked  princes  of  Judah  was  given  to  Jere- 
miah. They  hated  such  as  rebuked  vice,  and  stubbornly 
they  said,  We  will  not  amend.  And  yet  how  boldly  their 
sins  were  rebuked,  even  to  their  faces,  such  as  were  present 
can  witness  with  me. 

There  was  scarcely  one  that  occupied  the  place,  but 
he  did  prophesy  and  plainly  speak  the  plagues  that  are 
begun  and  assuredly  shall  end.  Master  Grindall  plainly 
spoke  of  the  death  of  the  king's  majesty;  complaining 
of  his  household  servants  and  officers,  who  neither  were 
ashamed  nor  feared  to  rail  against  God's  true  word,  and 
against  the  preachers  of  the  same.  The  godly  and  fer- 
vent man  master  Lever  plainly  spake  the  desolation  of 
the  commonwealth,  and  the  plagues  which  should  shortly 
follow.  Master  Bradford,  whom  God,  for  Christ  his  Son's 
sake,  comfort  to  the  end,  spared  not  the  proudest,  but 
boldly  declared  that  God's  vengeance  should  shortly  strike 
those  who  then  were  in  authority,  because  they  abhorred 
and  loathed  the  true  word  of  the  everlasting  God ;  and, 
amongst  many  others,  willed  them  to  take  example  by  the 
late  duke  of  Somerset,  who  became  so  cold  in  hearing 
God's  word,  that  the  year  before  his  last  apprehension,  he 
would  go  and  visit  his  masons,  and  would  not  deign  him- 
self to  go  from  his  gallery  to  his  hall  to  hear  a  sermon. 
11  God  punished  him,"  said  the  godly  preacher,  "  and  that 
suddenly,  and  shall  he  spare  you,  that  are  doubly  more 
wicked?  No,  he  shall  not,  will  ye  or  will  ye  not.  Ye 
shall  drink  the  cup  of  the  Lord's  wrath;  the  judgment  of 
the  Lord,  the  judgment  of  the  Lord;"  lamentably  cried 
he,  with  weeping  tears.  Master  Haddon  most  learnedly 
opened  the  causes  of  the  by-past  plagues,  affirming  that 
worse  were  to  follow,  unless  repentance  should  shortly  be 
found.  These  things,  and  much  more,  I  heard  spoken, 
after  that  the  whole  council  had  said,  They  would  hear  no 
more  of  these  sermons,  they  were  but  indifferent  fellows; 
yea,  and  some  of  them  scrupled  not  to  call  them  prating 
knaves.  But  now  I  will  not  speak  all  that  I  know;  for  if 
God  continue  my  life  in  this  trouble,  I  intend  to  prepare  a 
dish  for  such  as  then  led  the  ring  in  the  gospel.     But  now 


12  Knox. 

they  have  been  at  the  school  of  Placebo,*  and  amongst 
ladies  have  learned  to  dance  as  the  devil  lists  to  pipe.  I 
would  they  should  consider,  that  He  who  has  punished  one 
will  not  spare  the  rest,  if  they  are  found  alike  wicked  and 
treasonable. 

But  to  our  purpose:  these  things  I  judge  sufficient  to 
prove  the  whole  multitude,  and  all  estates  in  this  our  age, 
to  have  been,  and  yet  to  remain,  alike  wicked,  if  they  are 
not  worse,  than  those  against  whom  Jeremiah  did  prophesy. 
Now  let  us  see  what  followed  in  Judah;  mischief  upon 
mischief,  while,  finally,  in  the  Lord's  anger,  he  took  away 
king  Josiah,  because  he  was  determined  to  destroy  Judah, 
as  before  he  had  destroyed  Israel.  After  the  death  of  this 
godly  king  great  was  the  trouble,  divers  and  sudden  were 
the  alterations  of  that  commonwealth :  the  kings  were  taken 
prisoners  one  after  another  in  a  short  space  of  time;  and 
what  other  were  the  miseries  of  that  stubborn  nation,  O 
God,  for  thy  great  mercies'  sake  never  let  thy  finalf  and 
sore  troubled  flock  within  the  realm  of  England  prove  nor 
learn  by  experience!  But  in  all  their  troubles  no  repent- 
ance appeared,  but  the  people  were,  more  and  more,  bent 
upon  idolatry,  as  by  a  sermon,  and  what  ensued  upon  the 
same,  made  in  the  beginning  of  the  reign  of  Jehoiakim,  is 
evident.:):  For  the  prophet  was  commanded  by  God  to 
stand  in  the  entrance  of  the  Lord's  house,  and  to  speak  to 
all  the  cities  of  Judah  that  came  to  worship  in  the  house 
of  the  Lord ;  and  was  commanded  to  keep  no  word  back, 
if  perad venture,  saith  the  Lord,  they  will  hearken  and  turn 
every  man  from  his  wicked  way.  Here  is  to  be  noted, 
that  immediately  after  the  death  of  the  good  king  they  were 
entered  into  iniquity,  from  which  God,  by  his  prophets, 
laboured  to  call  them  back,  before  he  began  to  plague  them 
more  extremely. 

The  tenour  of  the  sermon  was  this,  "  Thus  saith  the 
Lord,  If  ye  will  not  obey,  to  walk  in  my  laws  which  I 
have  given  you,  and  to  hear  the  words  of  my  servants  the 
prophets,  whom  I  send  to  you,  rising  up  betimes,  and  still 
sending;  if  ye  will  not  hear  them,  I  say,  then  will  I  do 
unto  this  house  as  I  did  unto  Shiloh,  and  will  make  this 
city  to  be  abhorred  of  all  people  in  the  earth.  Hear  not 
ye  the  words  of  the  prophets  that  say  unto  you,  Ye  shall 
not  serve  the  king  of  Babylon;  I  have  not  sent  them,  saith 
the  Lord,  howbeit  they  are  bold  to  prophesy  lies  in  my 

*  Of  pleasing  men.  +  Mortal.  X  Jeremiah  xxxvi. 


Letter  to  the  Faithful  in  London,  <fyc.  13 

name.  If  ye  give  ear  unto  them,  both  ye  and  your  false 
prophets  shall  perish."*  Here  is  just  to  be  noted,  as  be- 
fore we  have  touched,  that  immediately  after  the  death  of 
their  king,  whose  study  and  earnest  diligence  was  to  root 
out  all  monuments  of  sedition  and  idolatry,  the  people  after 
his  death,  I  say,  with  whole  consent,  revolted  back  to  idol- 
atry ;  for  such  is  the  disposition  of  this  our  corrupt  nature, 
that  no  religion  can  content  or  please  us,  except  that  which 
we  ourselves  have  devised. 

For  like  as  the  wisdom  of  the  most  wise  earthly  man 
in  God's  presence  is  nothing  but  foolishness,  so  are  the 
ordinances  of  God  in  man's  presence  so  naked  and  so  bare, 
that  man  always  thinketh  he  can  devise  a  more  perfect 
honouring  of  God,  than  that  which  himself  has  command- 
ed: witness  the  Israelites  in  the  desert;  the  ten  tribes  under 
Jeroboam ;  the  Pharisees,  and  the  rest  of  the  sects  in  Christ's 
time;  and  the  papists  before  and  in  our  own  time.  For  let 
any  of  them  be  demanded,  How  know  ye  that  these  your 
works,  rules,  and  ceremonies  please  God,  seeing  ye  have 
not  his  commandment  to  do  the  same?  Straight  they  shall 
answer,  They  are  laudable,  they  are  honest,  they  are  de- 
cent, they  have  good  significations,  they  pleased  our  fathers, 
and  the  most  part  of  the  world  use  the  same.  And  thus 
the  corrupt  children  follow  the  footsteps  of  their  forefathers 
into  idolatry. 

Secondly;  It  is  to  be  noted  and  observed,  that  amongst 
them  were  false  prophets;  not  that  they  were  so  known 
and  esteemed  of  the  people,  no,  they  were  holden  to  be  the 
true  church  of  God,  for  so  they  boasted  themselves  to  be, 
that  could  not  err.  These  false  prophets  were  maintainers 
of  idolatry,  as  Winchester,  Durham,  London,  (I  mean  those 
members  of  the  devil  styled  bishops  of  such  places,f)  are 
now  in  England,  and  yet  they  boldly  promised  to  the  people 
prosperity  and  good  luck.  Wherewith,  and  by  whom,  the 
people  were  so  abused  and  blinded,  that  the  words  of  Jere- 
miah were  nothing  regarded,  as  the  consequence  declared; 
for  his  sermon  being  ended,  the  priests,  prophets,  and  whole 
people  apprehended  Jeremiah,  and  with  one  voice  cried, 
"  He  shall  die,  he  is  worthy  of  the  death."  Great  was 
the  uproar  against  the  poor  prophet,  in  which,  apparently, 
he  could  not  have  escaped,  if  the  princes  of  Judah  had  not 
hastily  come  from  the  king's  house  unto  the  temple  and 
taken  upon  them  the  hearing  of  the  cause;  in  which,  after 

*  Jeremiah  xxvi.  t  Gardiner,  Tonstall,  and  Bonner. 

4* 


14  Knox. 

much  debate,  while  some  defended  and  some  others  most 
vehemently  accused  the  prophet,  the  text  saith,  that  the 
hand  of  Ahikam,  the  son  of  Shaphan,  was  with  Jeremiah, 
that  he  should  not  be  given  unto  the  hands  of  the  people  to 
be  killed. 

Although  the  prophet  very  narrowly  escaped  death,  yet 
he  ceased  not  from  his  office;  but  sometimes  he  complained 
unto  God,  and  sometimes  he  admonished  the  people.     To 
God  he  complains,  saying,  "  Thou  hast  stricken  them,  O 
Lord,  but  they  have  not  mourned.     Thou  hast  destroyed 
them,  but  they  have  not  received  discipline.     They  have 
hardened  their  faces  harder  than  stones,  they  will  not  con- 
vert.    The  whole  land  is  wasted,  but  no  man  will  weigh, 
ponder,  or  consider  the  cause.     This  people  will  not  hear 
my  word ;  they  walk  in  the  wicked  intentions  of  their  own 
hearts;  they  go  after  their  gods  to  worship  them."     By 
these  complaints,  we  may  understand  the  fervency  of  the 
prophet  to  call  the  people  back   from  their  abominable 
idolatry.     But  what  he  profited  may  be  understood  by  the 
words  of  his  own  friends,  the  men  of  Anathoth;  for  they 
plainly  said  unto  him,  "  Speak  no  more  unto  us  in  the  name 
of  the  Lord,  lest  you  die  in  our  hands."     Belike  these  men 
had  small  delight  in  the  doctrine  of  the  prophets,  or  their 
exhortations.      In  conclusion,  he  was  prohibited  to  enter 
into  the  temple,  and  so  he  might  not  preach;  and  then 
was  he  commanded  by  God  to  write  his  sermons,  which 
he  obeyed,  and  caused  the  same  to  be  read  openly  in  the 
temple  (alas  I  fear  a  Baruch  shall  not  now  be  found);  after- 
wards the  same  sermons  came  to  the  ears  of  the  council,  and 
last  to  the  king,  and  although  in  despite  they  were  once 
burnt,  yet  Jeremiah  was  commanded  to  write  again,  and 
boldly  to  say,  "  Jehoiakim  shall  have  no  seed  that  ever 
shall  sit  upon  the  seat  of  David.     Their  carcasses  shall  be 
cast  to  the  heat  of  the  day,  and  to  the  frost  of  the  night : 
and  I  shall  visit,  saith  the  Lord,  the  iniquity  of  him,  of  his 
seed,  and  of  his  servants;  and  I  shall  bring  upon  them, 
upon  the  indwellers  of  Jerusalem,  and  upon  all  the  men 
of  Judah,  all  the  calamities  that  I  have  spoken  against 
them."      And  although^  when  these  words  were  spoken 
and  written,  they  were  so  contemned  that  banqueting  and 
feasting  were  proclaimed  in  his  despite,  yet  no  word  of 
all  his  threatenings  was  spoken  in  vain:  for  after  many 
plagues  sustained  by  the  mischievous  father,  the  wicked 
miserable  son,  in  the  third  month  of  his  reign,  was  led 


Letter  to  the  Faithful  in  London,  <fyc.  15 

prisoner  to  Babylon.  But  when  the  time  of  their  desola- 
tion approached,  God  stirred  up  over  that  wicked  genera- 
tion such  a  king,  such  priests,  such  prophets,  as  their  own 
hearts  wished;  even  such  as  should  lead  filthy  dogs  to 
their  vomit  again.  Zedekiah  was  king,  and  such  a  one  as 
long  had  resisted;  poor  Jeremiah  had  gotten  by  their 
hands  the  fearful  whip  of  correction ;  Pashur  and  his  com- 
panions led  the  king  as  they  pleased  up  that  Tophet,  the 
hill  altars  smoked  with  incense.  Baal  and  his  belly  gods, 
before  the  vengeance  of  God  was  poured  forth  upon  them, 
got  the  day  they  long  looked  for.  And,  in  conclusion,  so 
horrible  were  the  abominations  of  those  days,  that  the  Lord 
cried  to  his  contemned  people,  (there  were  some  that  yet 
feared  God:)  "  What  has  my  beloved  to  do  in  my  house, 
(meaning  the  temple  of  Jerusalem,)  seeing  that  the  multi- 
tude committeth  in  it  abominable  idolatry.  They  have  pro- 
voked me  to  anger,  burning  incense  unto  Baal."  Which 
great  abominations,  when  God  had  shown  riot  only  unto 
Jeremiah,  but  also  to  Ezekiel,  then  being  at  Babylon  among 
the  prisoners  there,  God  moved  those  prophets  to  agree  in 
one  voice,  that  all  Israel  should  be  destroyed.  For  thus 
wrote  Ezekiel ;  "  Alas,  upon  all  the  abominations  of  the 
house  of  Israel;  they  shall  fall  by  the  sword,  by  pestilence, 
and  by  famine;  he  that  is  far  off  shall  die  of  the  plague;  he 
that  is  near,  shall  die  by  the  sword ;  he  that  is  left,  and  be- 
sieged, shall  die  of  hunger:  and  I  shall  complete  my  wrath 
upon  them."  And  Jeremiah  says,  "  Behold  I  will  give  this 
city  into  the  hand  of  the  Chaldees,  into  the  hands  of  Nebu- 
chadnezzar, king  of  Babylon,  who  shall  take  it.  The 
Chaldees,  verily,  shall  enter  into  it,  and  they  shall  burn  it 
with  fire;  they  shall  burn  it,  and  the  houses  in  which  they 
burnt  incense  unto  Baal."  He  proceeds,  and  gives  the  rea- 
sons and  cause  of  God's  plagues,  saying,  "  The  children  of 
Israel,  and  the  children  of  Judah,  have  done  nothing  from 
their  youth  but  wickedness,  even  before  my  eyes  to  pro- 
voke me  to  anger:  they  have  turned  to  me  their  backs,  and 
not  their  faces ;  they,  their  kings,  their  princes,  their  pro- 
phets, their  priests,  all  Judah,  and  all  the  city  of  Jerusa- 
lem; they  would  not  hear,  nor  be  reformed.  They  have 
placed  their  doings,"  so  termed  he  their  abominable  idols, 
"  in  the  place  that  is  consecrated  unto  my  name,  to  defile 
it." 

And  when  the  king  of  Babylon  was  besieging  the  city, 
he  said  to  the  messengers   of  Zedediah,  who  then   had 


16  Knox. 

sent  to  ask  what  should  become  of  the  city,  "  The  Chal- 
deans shall  take  the  city,"  says  the  prophet,  "  and  shall  burn 
it  with  fire.  Yea,  if  ye  had  slain  all  the  host  of  the  Chal- 
deans that  besiege  you,  and  if  the  slain  be  left,  every  man 
should  rise  in  his  tent  and  should  burn  this  city  with  fire : 
he  that  abides  within  the  city,  shall  die  either  by  sword,  by 
hunger,  or  by  pestilence,  but  he  that  shall  go  forth  and  fall 
to  the  Chaldeans,  shall  live  and  shall  win  his  soul  for  a  prey." 
Let  a  thing  here  be  noted,  that  the  prophet  of  God  some- 
times may  teach  [what  some  may  call]  treason  against 
kings,  and  yet  neither  he  nor  such  as  obey  the  word  spoken 
in  the  Lord's  name  by  him,  offend  God.  And  yet  the  pro- 
phet speaks  more  plainly  unto  the  king  in  secret  asking  his 
counsel ;  for  this  he  says,  "  If  suddenly  thou  shalt  go  forth 
and  subdue  thyself  to  the  princes  and  chief  captains  of  the 
Babylonians,  thy  soul  shall  live,  and  this  city  shall  not  be 
set  on  fire ;  but  if  you  go  not  forth  to  the  chief  captains  of 
the  king  of  Babylon,  this  city  shall  be  given  over  into  the 
hands  of  the  Chaldeans,  who  shall  burn  it  with  fire,  neither 
yet  shall  you  escape  their  hands." 

These  were  plain  admonitions,  and  thus,  without  flattery 
or  fear,  did  the  two  prophets  plainly  and  openly  proclaim 
the  desolation  of  that  place,  for  such  offences  as  have  been 
already  rehearsed.  But  how  did  such  a  message  please  the 
city  of  Jerusalem,  and  principally  those  delicate  dames  that 
made  sacrifice  to  the  queen  of  heaven?  Or  how  liked  the 
priests,  prophets,  and  princes  of  Judah,  those  ambassadors? 
That  we  may  know  by  his  treatment  and  reward.  I  find 
shortly  after  this,  Jeremiah  was  apprehended  and  cast  into 
prison  as  a  traitor;  he  was  accused  of  sedition,  and  con- 
demned for  treason.  Plain  preaching  was  ever  made 
against  all  that  he  had  spoken  before,  and  such  felicity  and 
good  luck  were  promised  to  the  people,  that  within  two 
years  Nebuchadnezzar's  yoke  should  be  broken  from  the 
necks  of  all  people;  and  the  vessels  of  the  Lord's  house, 
together  with  all  the  prisoners,  should  be  brought  again  to 
Jerusalem.  Had  not  these  things  some  appearances  of  pro- 
bability? Yes,  verily  they  had.  The  king  of  Babylon  had 
many  enemies,  and  he  was  not  able  to  resist  them  all ;  the 
people  abounded  in  wine  and  oil ;  who  then  could  say  but 
that  God  was  appeased  with  them?  Their  prophets  main- 
tained and  authorized  all  that  the  people  did,  how  could 
they  then  do  wrong? 

Now  let  us  consider  the  prophet's  part;  Jeremiah  had 


Letter  to  the  Faithful  in  London,  fyc.  17 

spoken  against  the  temple,  saying  it  should  be  destroyed 
and  made  like  unto  Shiloh,  which  the  Lord  formerly  had 
destroyed,  removing  from  them  the  ark  of  his  covenant, 
principally  for  the  iniquity  of  the  priests.     And  was  not 
this  judged  heresy,  think  you?     No  less,  I  warrant  you, 
than  now  it  is  in  England,  to  say,  that  all  the  doctrine  of 
Winchester,  and  which  his  shavelings  now  maintain,  is  the 
doctrine  of  their  father    the    devil,  and    therefore  that  it 
shortly  shall  provoke  God's  vengeance,  to  strike  all  that 
adhere  thereto.     Jeremiah  said,  that  Jerusalem  should  be 
set  on  fire  and  laid  waste,  unless  Zedekiah  should  surren- 
der himself  into  the  hands  of  Nebuchadnezzar.     And  was 
not  this  as  great  treason  as  to  say  that  the  city  of  London 
should  be  made  a  desert,  if  Jezebel  be  maintained  in  her 
authority?  Jeremiah  commanded  openly  all  such  as  would 
avoid  God's  vengeance  to  leave  the  city  of  Jerusalem,  and 
to  seek  the  favour  of  their  enemies.     And  was  not  this  as 
great  sedition  as  now  to  say  that  England  shall  be  given 
over  into  the  hands  of  strange  nations?     Jeremiah  openly 
preached  that  the  religion  which  they  then  used  was  devil- 
ish, although  their  forefathers  had  followed  the  same.  And 
what  is  this  else  than  to  affirm,  that  general  councils,  and 
that  which  is  called  the  universal  church,  is  the  malignant 
church  and  the  congregation  of  antichrist?   To  be  short,  if 
men's  judgments  may  have  place,  Jeremiah  was  a  heretic, 
and  more  than  a  heretic,  he  was  a  seditious  fellow,  a  se- 
ducer of  the  people;  he  was  one  that  discouraged  the  hearts 
of  the  strong  men  of  war;   and  he  was  unfriendly  to  that 
faith  which  Pashur  and  his  companions  taught  the  people; 
and  therefore  he  was  condemned  to  prison,  and  judged  wor- 
thy of  death ;  for  the  king  could  deny  nothing  to  his  pro- 
mise.    Amongst  whom,  I  think,  Pashur  has  been,  as  it 
were,  chief  chancellor,  an  old  enemy  he  was  to  Jeremiah, 
by  whom  not  only  the  king,  but  also  the  whole  multitude 
of  the  people  were  so  blinded,  that  boldly  they  durst  cry, 
"  No  mischance  shall  come  to  us ;  we  shall  neither  see  pes- 
tilence, nor  hunger;  the  king  of  Babylon  shall  never  come 
against  this  city  nor  land." 

Consider  now,  dear  brethren,  the  condition  of  God's  true 
prophet;  what  anguish  was  there  in  his  heart,  when  not 
only  his  admonitions  were  contemned,  but  almost  every 
creature  was  commoved  against  him  to  his  destruction.  In 
the  midst  of  these  stormy  troubles,  the  prophet  had  no 
other  comfort  than  to  complain  to  his  God,  at  whose  com- 


1 8  Knox. 

mandment  he  had  spoken.  And  in  his  complaint  he  is  so 
kindled  against  idolatry  and  their  great  unthankfulness,  that 
he  cries  out  as  in  anger,  "  O  thou  Lord  of  hosts,  thou  trier 
of  the  just,  thou  that  seest  the  reins  and  the  heart,  let  me  see 
thy  vengeance  taken  upon  them,  for  unto  thee  have  I  refer- 
red my  cause."  As  this  prayer  was  most  fearful  to  his  ene- 
mies, if  they  had  seen  the  efficacy  thereof,  so  was  the  pro- 
phet assured  thereby  that  God's  wrath  was  kindled  against 
that  sinful  and  unthankful  nation,  and  that  it  should  not  turn 
back  till  he  had  performed  the  cogitations  of  his  own  heart; 
which  were  either  to  call  them  back  from  idolatry,  or  else 
to  bring  upon  them  the  plagues  that  he  had  threatened. 

Hitherto  have  I  recited  the  state  of  Judah  before  the 
destruction  of  Jerusalem,  and  subversion  of  that  common- 
wealth ;  now  I  appeal  to  the  conscience  of  any  indifferent* 
man,  in  what  one  point  differs  the  manners,  state,  and 
regimen  of  England,  from  the  abuse  and  state  related  of 
Judah  in  those  days,  except  that  they  had  a  king,  a  man 
of  his  own  nature,  as  appeared,  more  facile  than  cruel,  who 
sometimes  was  entreated  in  the  prophet's  favour,  and  also 
in  some  cases  heard  his  counsel.  And  ye  have  a  queen,  a 
woman  of  stout  stomach,")"  more  stiff  in  opinion  than  flexible 
in  the  verity,  who  in  no  wise  can  abide  the  presence  of 
God's  prophets.  In  this  one  thing  they  disagree,  in  all 
other  things  they  are  so  like,  as  one  bean  is  like  another. 
Their  king  was  led  by  priests  and  false  prophets.  Who 
guides  your  queen  is  not  unknown.  Under  Zedekiah  and 
his  council,  the  idolatry  which  was  suppressed  by  Josiah 
came  to  light  again.  But  more  abominable  idolatry  was 
never  in  the  earth,  than  that  is  which  of  late  is  now  set 
up  again  by  your  pestilent  papists  among  you.  In  Jerusa- 
lem, Jeremiah  was  persecuted  and  cast  into  prison  for 
speaking  the  truth,  and  rebuking  their  idolatry.  What  pri- 
son within  London  tormented  not  some  true  prophet  of  God 
for  the  same  causes?  And  O  thou  dungeon  of  darkness, 
where  that  abominable  idol  of  late  days  was  first  erected, 
thou  Tower  of  London  I  mean,:}:  in  thee  are  tormented 
more  Jeremiahs  than  one,  whom  God  shall  comfort  ac- 
cording to  his  promise,  and  shall  reward  their  persecutors 
even  as  they  have  deserved:  in  which  day  also  shall  you 
tremble  for  fear,  and  such  as  pretend  to  defend  thee  shall 

*  Impartial.  t  Haughty  spirit. — Queen  Mary, 

t  After  queen  Mary's  accession,  the  mass  was  first  performed  in 
the  Tower. 


Letter  to  the  Faithful  in  London,  <$fc.  19 

perish  with  thee,  because  thou  wast  first  defiled  with  that 
abominable  idol. 

Consider,  dear  brethren,  if  all  these  things  be  alike  be- 
tween England  and  Judah  before  the  destruction  thereof — 
yea,  if  England  be  worse  than  Judah  was — shall  we  think 
that  the  Lord's  vengeance  shall  sleep,  man's  iniquity  be- 
ing so  ripe?  No,  dear  brethren,  he  that  has  understanding 
must  know  the  contrary,  and  he  to  whom  the  Lord's  mouth 
has  spoken  must  show  the  causes  why  the  land  shall  be 
wasted.  It  may  offend  you  that  I  call  England  worse  than 
unthankful  Judah.  But  if  good  reasons  advanced  and 
declared  may  take  place,  I  fear  not  judgment.  From  Jeru- 
salem many  passed  at  the  admonition  of  the  prophet,  leav- 
ing all  that  they  had,  rather  than  they  would  abide  the  dan- 
ger of  God's  plagues  that  were  threatened.  God's  prophets 
have  threatened  and  declared  many  plagues  to  fall  upon 
England,  but  I  hear  not  of  many  that  prepared  to  fly — God 
grant  they  repent  not.  In  Jerusalem  were  princes  and 
nobles  that  defended  Jeremiah,  and  also  did  absolve  him 
when  he  was  accused  and  unjustly  condemned  by  the  pesti- 
lent priests.  But  how  many  of  the  nobility  within  England 
boldly  speak  now  in  defence  of  God's  messengers  is  easy 
to  be  told !  In  Jerusalem  the  prophet  of  God  had  liberty 
to  speak  in  maintenance  of  his  doctrine.  How  such  as 
seek  to  have  the  trial  of  their  doctrine  by  God's  word, 
have  been  and  still  are  treated  amongst  you,  is  heard  in 
strange  countries.  In  Jerusalem  was  Ebedmelech,  who 
boldly  said  to  the  king,  that  Jeremiah  was  injured  by  the 
false  priests,  and  therefore  obtained  his  liberty,  when  he 
was  condemned  to  death.  But  in  England  there  are  none 
(God  stir  some)  that  dare  put  their  hands  betwixt  the  blood- 
thirsty lions  and  their  prey:  that  is,  betwixt  these  cruel 
tyrants  that  now  are  loosed  from  their  dens,  and  the  poor 
saints  of  God.  In  Jerusalem  Jeremiah,  being  in  prison, 
was  daily  fed  upon  the  king's  charges,  and  that  when  great 
scarcity  of  bread  was  in  the  whole  city.  In  London,  where 
all  plenty  abounds,  are  God's  messengers  permitted  to  hun- 
ger ;  yea,  and  ancient  fathers  so  cruelly  treated,  that  sel- 
dom has  it  been  that  thief  or  murderer  has  been  so  cruelly 
handled. 

In  these  cases  I  do  not  blame  you,  beloved  brethren, 
for  I  assuredly  know  your  hearts  do  mourn  for  the  troubles 
of  your  brethren,  the  faithful  preachers ;  and  that  ye  seek 
all  means  possible  how  they  may  be  comforted  and  re- 


20  Knox. 

leased.     But  these  things  do  I  rehearse  that  you  may  see, 
that  more  abomination  and  less  fear  of  God,  more  unjust 
dealing  and  less  shame,  more  cruel  persecution,  and  less 
mercy  and  gentleness  is  now  among  your  chief  rulers  in 
the  realm  of  England,  than  in  those  days  were  in  Judea; 
and  yet  Jerusalem  did  not  escape  the  punishment  of  God. 
Shall  we  then  believe  that  England  shall  avoid  the  ven- 
geance that  is  threatened?    No,  dear  brethren.     If  idolatry 
continue  as  it  has  begun,  England  can  no  more  escape 
God's  vengeance  than  God  himself  may  lose  his  justice. 
And  therefore,  dearly  beloved  in  our  Saviour  Jesus  Christ, 
if  profit  to  yourselves  or  your  posterity  may  move  you  any- 
thing, then  must  ye  avoid  idolatry.     For  if  the  messengers 
of  the  Lord  that  shall  be  sent  to  execute  his  wrath  and  ven- 
geance shall  find  you  among  idolaters,  your  bodies  com- 
mitting like  abominations  with  them,  you  have  no  warrant 
that  you  shall  escape  the  plagues  prepared  for  the  wicked. 
Almost  the  whole  tribe  of  Benjamin  perished  with  the  adul- 
terers, and  yet  they  were  not  all  adulterers  in  fact.  (Judges 
xx.)     All  Amalek  was  commanded  to  be  destroyed,  and 
yet  not  one  of  them  was  living  that  troubled  the  Israelites 
in  their  passing  from  Egypt.     Pharaoh  was  not  drowned 
alone,  (as  in  another  treatise  I  have  plainly  written.)    Nei- 
ther yet  escaped  Jonathan,  when  God's  vengeance  punished 
Saul  his  father.    And  why?  The  apostle  gives  the  answer. 
"  Because,"  says  he,  "  men  knowing  the  justice  of  God, 
and  doing  the  contrary,  are  worthy  of  death,  not  only  they 
that  commit  iniquity,  but  also  such  as  consent  to  the  same." 
And  who  can  deny  but  such  men  as  daily  do  accompany 
wicked  men,  and  yet  never  declare  themselves  offended  nor 
displeased  with  their  wickedness,  do  consent  to  their  ini- 
quity?   But  of  this  shall  be  spoken  more  plainly  hereafter. 
And  so  yet  once  again  I  say,  that  if  profit  may  move  us, 
most  profitable  it  shall  be,  yea,  even  for  the  body  in  this 
present  life,  to  avoid  idolatry;  for  if  so  we  do,  then  God 
must  be  our  Father,  our  portion,  our  inheritance,  and  de- 
fence.    He  promises,  and  will  not  deceive  us,  to  carry  us 
upon  his  own  wings  from  all  dangers,  to  feed  us  in  the  time 
of  hunger,  to  plant  us  and  our  posterity  in  everlasting  memo- 
rial, and,  finally,  to  fight  for  us  and   save     us    from     all 
miseries  and  shafts  of  satan. 

But  now  to  the  subsequent;  as  it  is  most  profitable  to 
avoid  idolatry,  so  is  it  so  necessary,  that  unless  we  do  so, 
we  refuse  to  be  in  league  with  God,  we  show  ourselves  to 


Letter  to  the  Faithful  in  London,  <Sfc.  21 

have  no  faith,  and  we  deny  to  be  witnesses  unto  God,  and 
to  his  truth :  and  so  must  he,  of  his  justice,  expressed  in 
his  word,  deny  us  to  pertain  to  him  or  his  kingdom.  And 
then,  alas,  is  the  whole  life  of  man  but  one  heap  of  mise- 
ries, leading  such  as  are  not  in  league  with  God  to  per- 
petual damnation.  This  is  the  league  betwixt  God  and 
us,  that  he  alone  shall  be  our  God,  and  we  shall  be  his 
people;  he  shall  communicate  with  us  of  his  graces  and 
goodness,  we  shall  serve  him  in  body  and  in  spirit ;  he 
shall  be  our  safeguard  from  death  and  damnation,  we  shall 
stick  to  him,  and  shall  fly  from  all  strange  gods.  In 
making  which  league,  we  swear  solemnly  never  to  have 
fellowship  with  any  religion,  except  with  that  which  God 
has  confirmed  by  his  manifest  word.  If  these  things  by 
God's  Scriptures  are  so  plain,  that  no  reasonable  man  can 
deny  any  one  point  of  the  same,  then  have  I  good  hope 
that  you  will  admit  it  to  be  necessary  that  idolatry  be 
avoided,  if  the  league  betwixt  God  and  us  stand  inviolate. 

First,  it  is  to  be  observed,  that  God's  justice  being  infi- 
nite and  immutable,  requires  like  obedience  in  matters  of 
religion  of  all  them  that  are  within  his  league,  in  all  ages, 
that  he  requires  of  any  one  nation,  or  of  any  particular 
man,  in  any  age  before  us.  For  all  that  are  within  his 
league  are  one  body,  as  Moses  doth  witness,  accounting 
men,  women,  children,  servants  princes,  priests,  rulers, 
officers,  and  strangers  within  the  covenant ;  then  it  is  plain 
that  if  one  body,  there  must  be  one  law;  so  that  whatever 
God  requires  of  one,  in  that  behalf,  he  requires  the  same 
of  all,  for  his  justice  is  immutable.  What  he  condemneth 
in  any  one,  the  same  he  can  neither  absolve  nor  excuse  in 
others;  for  he  is  righteous  without  partiality.  Then  let 
us  search,  understand,  and  consider,  what  God  required 
of  that  people,  who  sometime  were  in  league  with  him, 
and  what  he  commanded  to  be  punished  amongst  them. 
Moses,  the  mouth  of  God  to  the  Israelites,  spake  as  fol- 
lows :  "  If  thy  brother,  the  son  of  thy  mother,  or  thy  son, 
or  thy  daughter,  or  the  wife  of  thy  own  bosom,  or  thy 
neighbour  whom  thou  lovest  as  thy  own  life,  shall  privily 
solicit  thee,  saying,  Let  us  go  serve  other  gods,  which  thou 
hast  not  known,  &c,  obey  him  not,  hear  him  not,  neither  yet 
let  thy  eye  spare  him,  be  not  merciful  unto  him,  hide  him 
not,  but  utterly  slay  him ;  let  thy  hand  be  first  upon  him, 
that  such  one  may  be  slain,  and  then  the  hand  of  the 
whole  people  stone  him  with  stones  that  he  may  die,"  &c. 

KNOX.  5 


22  Knox. 

And  so  likewise  commandeth  he  to  be  done  with  a  whole 
city,  if  the  indwellers  thereof  turn  back  to  idolatry;  adding 
also  that  the  whole  city,  and  the  spoil  of  the  same,  should 
be  burnt,  and  that  no  portion  thereof  should  be  saved ;  nei- 
ther yet  that  the  city  should  be  re-edified  or  builded  again 
for  ever,  because  it  was  accursed  of  God. 

Do  we  esteem,  beloved  brethren,  that  the  immutable 
God  will  wink  at  our  idolatry  as  if  he  saw  it  not  ?  seeing 
that  he  commanded  judgment  to  be  executed  so  severely 
against  idolatry,  and  against  such  as  only  provoked  or 
solicited  to  idolatry,  that  neither  should  blood  nor  affinity, 
multitude  nor  riches  save  such  as  offended ;  neither  yet 
that  the  husband  should  conceal  the  offence  of  his  own 
wife,  neither  the  father  the  iniquity  of  his  son  nor  of  his 
daughter,  but  that  the  father,  husband,  or  brother,  should 
be  first  to  accuse  son,  daughter,  brother,  or  wife.  And 
why?  "Because  he  intended,"  saith  Moses, "to  bring  thee 
from  the  Lord  thy  God,  who  led  thee  forth  of  the  land  of 
Egypt.  And  therefore  let  him  die,  that  all  Israel  hearing 
may  fear,  and  that  thereafter  they  commit  not  such  abomi- 
nation in  the  midst  of  thee.  Let  nothing  appertaining  to 
such  a  man  or  city  cleave  unto  thy  hand,  that  the  Lord  may 
turn  from  thee  the  fierceness  of  his  wrath,  and  be  moved 
to  have  compassion  over  thee,  and  multiply  thee  as  he  has 
sworn  unto  thy  fathers." 

In  these  words  are  three  things  appertaining  to  our  pur- 
pose chiefly  to  be  noted.  First,  that  the  Holy  Ghost  pro- 
nounces and  gives  warning  unto  us,  that  maintainers  of 
idolatry,  and  provokers  to  the  same,  intend  to  draw  us  from 
God;  and  therefore  will  he,  that  we  neither  obey  them, 
be  they  kings  or  be  they  queens,  neither  yet  that  we  con- 
ceal their  impiety,  were  they  son,  daughter,  or  wife,  if  we 
will  have  the  league  to  stand  betwixt  God  and  us.  And 
here  is  the  confirming  of  my  first  cause,  why  it  is  neces- 
sary that  we  avoid  idolatry,  for  if  we  do  not  so,  we  declare 
ourselves  to  be  without  the  league  and  covenant  of  God, 
for  that  league  requires  that  we  declare  ourselves  enemies 
to  all  sorts  of  idolatry. 

Secondly,  it  is  to  be  noted,  that  idolatry  so  incenses  and 
kindles  the  wrath  of  God,  that  it  is  never  quenched  till 
the  offenders,  and  all  that  they  possess,  are  destroyed  from 
the  earth ;  for  he  commanded  them  to  be  stoned  to  death, 
and  their  substance  to  be  burnt.  Yea,  and  if  a  city 
offended,  that  it   should  be  altogether  destroyed  without 


Letter  to  the  Faithful  in  London,  tyc.  23 

mercy.  This  may  appear  rigorous  judgment.  But  if  you 
consider  the  cause,  God's  great  mercy  towards  us  shall  be 
espied;  for  thereunto  declares  he  himself  an  enemy  to  our 
enemies,  because  he  would  that  we  should  understand 
how  odious  is  idolatry  in  his  presence,  and  how  that  we 
cannot  keep  the  league  betwixt  him  and  us  inviolate  if  we 
favour,  follow,  or  spare  idolatry.  Lord,  open  our  eyes 
that  we  may  understand  the  great  necessity  of  this  thy 
precept.    Amen. 

Thirdly,  it  is  to  be  noted,  that  obedience  given  to  God's 
precepts  in  this  case,  is  the  cause  why  God  shows  his 
mercy  upon  us,  why  he  multiplies  us,  and  does  embrace  us 
with  fatherly  love  and  affection ;  whereby  the  contrary,  by 
consenting  to  idolatry,  by  frequenting  or  favouring  of  the 
same,  the  mercies  of  God  are  shut  up  from  us,  and  we  are 
left  without  moisture,  to  wither  as  trees  without  sap;  and 
then,  alas,  in  what  state  stand  we?  In  the  same  assuredly 
that  Christ  declares  the  unfruitful  branches  to  be,  which 
are  cut  from  the  stalk,  wither,  and  are  gathered  in  fagots 
to  the  fire. 

O,  dearly  beloved,  if  we  will  stand  in  league  with  God, 
and  be  accounted  the  children  of  faith,  we  must  follow  the 
footsteps  of  Abraham,  who,  at  God's  commandment,  left 
his  native  country,  because  it  was  defiled  with  idolatry. 
God  gave  to  him  but  a  commandment,  saying,  "  Pass  out 
of  thy  father's  house,"  and  he  without  further  reasoning, 
obeyed.  And,  alas,  shall  not  so  many  precepts  as  are 
given  to  us  to  fly  and  avoid  idolatry,  move  us,  seeing 
that  God  shows  himself  so  offended  with  idolatry,  that  he 
commanded  all  such  to  be  slain  without  mercy?  But  now, 
shall  some  demand,  What  then  ?  Shall  we  go  to  and  slay 
all  idolaters?  That  were  the  office,  dear  brethren,  of  every 
civil  magistrate  within  this  realm.  But  of  you  is  required 
only  to  avoid  participation  and  company  of  their  abomi- 
nations, as  well  in  body  as  in  soul ;  as  David  and  Paul 
plainly  teach  unto  you.  David  in  his  exile,  in  the  midst 
of  idolaters,  saith,  "  I  will  not  offer  their  drink  offerings 
of  blood,  neither  yet  will  I  take  their  name  in  my  mouth." 
And  Paul  says,  "  Ye  may  not  be  partakers  of  the  Lord's 
table  and  of  the  table  of  devils,  ye  may  not  drink  the 
Lord's  cup  and  the  cup  of  devils."  As  these  two  places 
of  God's  most  sacred  Scripture  plainly  resolve  the  for- 
mer question,  so  do  they  confirm  that  which  is  before 
said,  that  the  league  betwixt  God    and    us    requires  the 


24  Knox. 

avoiding  of  all  idolatry.  Plain  it  is  that  in  Gath,  among 
the  Philistines,  where  David  was  in  exile,  and  in  Corinth,  to 
which  place  Paul  wrote,  were  no  small  number  of  idola- 
ters ;  yet  neither  saith  David  that  he  will  slay  any  man  in 
that  place,  neither  yet  gives  Paul  any  such  commandment. 
Whereof  it  is  plain  that  the  slaying  of  the  idolaters  apper- 
tains not  to  every  particular  man.  But  in  one  thing 
they  do  both  agree,  that  is  to  say,  that  such  as  have 
society  and  fellowship  with  God,  must  so  abhor  idolatry, 
that  no  part  of  their  body  be  defiled  therewith.  For 
David  says,  "  I  will  not  take  their  names  in  my  mouth  ;" 
as  he  would  say,  So  odious  are  the  names  of  false  and  vain 
gods,  that  the  mention  of  them  to  the  godly  is  like  to 
stinking  carrion,  which  neither  can  be  eaten  nor  yet 
smelled  without  displeasure  by  such  as  have  not  their 
senses  corrupted.  And,  therefore,  I  will  neither  give  my 
presence  before  them,  neither  yet  will  I  defile  my  mouth 
with  them.  David  knew  not  such  shifts  as  worldly  wise 
men  imagine  now-a-days  that  they  may  keep  their  hearts 
pure  and  clean  unto  God,  howbeit  their  bodies  dance  with 
the  devil.*  Not  so,  dear  brethren,  not  so,  the  temple  of 
God  has  nothing  to  do  with  idols.  The  cause  David  ex- 
presses in  these  words,  "  For  the  Lord  himself  is  my  por- 
tion, and  mine  inheritance.  Great  is  the  cause  if  it  be 
deeply  considered.  David,  illuminated  by  the  Holy  Ghost, 
sees  even  the  self-same  thing  that  before  we  have  alleged 
from  the  apostle's  words,  namely,  that  God  will  not  part 
spoil  with  the  devil,  permitting  him  to  have  the  service  of 
the  body,  and  God  to  stand  content  with  the  soul  or  mind. 
No,  brethren,  David  states  his  principle  why  he  will 
neither  offer  sacrifice  to  idols,  nor  yet  defile  his  mouth 
with  their  names,  "  Because,"  saith  he,  "  the  Lord  is  my 
portion."  As  though  he  would  say,  "  Such  is  the  condi- 
tion of  the  league  betwixt  the  Lord  and  me,  that  as  he  is 
mine  in  my  necessity,  so  must  I  be  his,  body  and  soul ; 
for  my  God  is  of  that  nature,  that  he  will  suffer  no  portion 
of  his  glory  to  be  given  to  another." 

In  confirmation  of  this,  Isaiah  the  prophet,  after  he  had 
rebuked  the  Jews  for  their  idols  and  inventions,  saith, 
"  These  are    thy  portion."     And    Jeremiah    likewise    in 

*  An  opinion  held  by  many  who  had  been  gospellers  in  the  days 
of  king  Edward,  and  who  afterwards  outwardly  professed  popery  to 
avoid  persecution.  Several  letters  of  Bradford,  Hooper,  Latimer, 
and  other  Reformers  condemn  this  practice. 


Letter  to  the  Faithful  in  London,  tyc.  25 

mocking  of  them,  says,  "  Let  thy  lovers  deliver  thee;  call 
upon  them,  and  let  them  hear  thee!  Thou  hast  committed 
fornication  with  them,  and  with  stock  and  stone."  The 
prophets  meaning  thereby  that  idolaters  can  have  no 
league  no  covenant  with  God,  in  so  far  as  their  hearts  are 
alienated  from  him,  which  the  service  of  their  bodies  tes- 
tifies. And  therefore  God  renounces  such  league  and  bond 
as  before  was  offered,  and  permits  them  to  seek  water  from 
hot  burning  coals.  Hereof  I  suppose  it  to  be  plain,  that 
like  as  God  is  immutable,  who  by  his  law  has  not  only 
forbidden  all  fellowship  with  idolaters,  but  straitly  has 
commanded  also,  that  vengeance  and  punishment  be  taken 
on  them ; — as  the  saints  of  God  were  inspired  with  the 
Holy  Ghost,  who  so  refused  all  idolatry  that  they  would  not 
do  so  much  honour  to  idols,  as  once  to  speak  of  them 
favourably ; — and  as  the  Scriptures  of  God  are  infallible, 
which  pronounce  that  God  may  not  abide  that  our  bodies 
serve  the  devil  in  joining  ourselves  with  idolatry;  so  is  it 
of  mere  necessity  that  both  in  body  and  soul  we  abstain 
from  the  same,  if  we  will  have  the  league  to  stand  together 
betwixt  God  and  us. 

I  will  not  answer  at  this  time  to  any  such  objections  as 
men  that  seek  to  live  as  they  list  do  now-a-days  invent, 
seeing  that  partly  in  another  letter  I  have  answered  the 
same;  and  if  God  shall  grant  me  any  rest  in  this  wicked 
life,  by  one  occasion  or  other,  I  purpose,  by  God's  grace 
fully  to  answer  what  can  be  said  in  their  defence,  which  in 
very  deed,  when  all  is  said  that  they  can,  they  have  said 
nothing  that  God  will  admit,  unless  they  can  persuade  His 
Majesty  to  send  down  some  new  messenger  to  repel,  retract, 
and  call  back  all  that  is  spoken  in  his  law  and  gospel. 

But  we  proceed :  it  now  remains  to  show,  that  true  faith 
and  the  confession  of  the  same,  necessarily  require  that 
the  soul  and  body  be  clean  from  idolatry.  It  is  not  need- 
ful that  I  labour  in  the  first,  seeing  that  hardly  any  man 
denies  it.  But  a  perfect  faith,  as  it  cleanses  the  heart,  so 
does  it  remove,  and  cast  out  from  the  same,  superstition 
and  abominable  idolatry.  But  whether  an  inward  faith 
requires  an  external  confession,  and  that  the  body  avoid 
idolatry,  some,  perchance,  may  doubt.  To  the  one  part  the 
apostle  answers,  saying, "  The  heart  believes  unto  justice,* 
but  by  the  mouth  confession  is  made  unto  salvation."  And 
David  likewise,  "  I  have  believed   and   therefore   have  I 

*  Righteousness. 

5* 


26  Knox. 

spoken,  but  I  was  sore  troubled."  In  this  place  the  voice 
of  the  Holy  Spirit  joins  together  faith  and  confession  of 
the  same:  and  therefore  I  dare  not  take  upon  me  to  sever 
them;  but  must  say,  that  where  true  faith  is,  there  is 
also  confession  of  the  same  when  necessity  requires;  and 
that  where  confession  is  absent,  there  true  faith  is  asleep, 
or  else,  which  is  more  to  be  feared,  far  from  home.  For 
like  as  eating,  drinking,  speaking,  moving,  and  other  ope- 
rations of  a  living  body,  declare  the  body  to  be  alive,  and 
not  to  be  dead;  so  does  confession,  at  time  convenient, 
declare  the  faith  to  be  living.  And  as  want  of  power  to 
do  any  of  the  fore-named  offices  of  the  body  declares  the 
same  either  to  be  dead,  or  else  shortly  or  assuredly  to  die ; 
so,  likewise,  confession  not  given  in  due  time  makes 
manifest  that  the  soul  has  no  Life  by  true  faith. 

But  now  it  is  to  be  considered,  whether  this  present  time 
requires  that  we  give  confession  of  our  faith,  and  that  we 
abstain  from  manifest  idolatry.  Our  adversaries,  who  long 
have  fought  against  Christ,  have  now,  as  they  think,  got 
the  upper  hand.  They  oppose  the  doctrine  that  we  for- 
merly confessed  to  be  Christ's  truth ;  and  for  a  field  of 
all  abominations  they  have  erected  and  set  up  that  idol. 
What  shall  we  do  now,  in  this  the  battle  for  our  Sovereign 
Lord  ?  We  are  persuaded  that  all  which  our  adversaries 
do  is  diabolical :  shall  we  now  come  into  the  open  presence 
of  the  people,  and  do  even  as  the  rest  do?  God  forbid ! 
for  so  doing  we  declare  ourselves  to  be  of  the  same  mind 
and  opinion  with  them ;  for  neither  do  feet,  hands,  nor 
mouth  declare  the  contrary.  The  feet  carry  the  body  to 
serve  an  idol.  The  eye  beholds  it  with  a  certain  reverence. 
The  tongue  speaks  nothing  to  the  contrary.  Yea,  the 
hands  are  extended  to  signify  humble  obedience.  What 
greater  signs  can  we  give,  that  we  have  refused  the  fellow- 
ship of  God,  and  have  shaken  hands  with  the  devil;  that 
we  are  empty  and  void  of  faith,  and  that  we  are  replenished 
with  the  bitter  gall  of  incredulity?  Assuredly,  I  can  per- 
ceive none  greater,  nor  more  evident. 

But  let  me  have  no  credit  in  this  behalf,  unless  the  same 
be  proved  by  manifest  plain  demonstration  of  God's  word. 
The  Lord  our  God,  by  his  prophet  Isaiah,  saith  to  his 
people  of  Israel,  "  Ye  are  my  witnesses,  whether  there  be 
any  God,  but  I  alone.  Is  there  any  creature  that  I  should 
not  know  him?"  These  words  were  spoken,  as  it  were,  to 
make  an  entrance  to  rebuke  idolatry,  and  the  vain  inven- 


Letter  to  the  Faithful  in  London,  6$c.  27 

tions  of  the  same;  as  though  the  Lord  would  say,  "  Thou 
house  of  Jacob,  and  ye  the  natural  children  descending  of 
Abraham ;  yea,  my  people  whom  peculiarly  I  have  chosen, 
by  you  to  show  to  the  world  the  magnificence  of  my  name. 
And  to  that  end  have  I  spoken  unto  you  things  hidden 
from  the  beginning,  that  ye  may  understand  and  know 
that  there  is  no  knowledge  but  in  me  alone ;  and  therefore 
I  will,  that  ye,  persuaded  of  my  power  and  wisdom,  testify 
the  same  to  such  as  have  not  like  understanding;  and  thus 
have  I  made  you  my  witnesses."  Hereof  it  is  plain  that 
of  such  as  those  to  whom  God  granteth  knowledge,  he  re- 
quires a  confession  to  provoke  "the  ignorant  to  embrace  God 
and  his  word,  or  at  the  least  to  show  them  their  vanity  and 
blind  foolishness.  For  so  jealous  is  God  over  his  gifts, 
that  if  we  labour  not  to  employ  them  to  the  glory  of  God, 
and  to  the  profit  of  others,  his  creatures,  he  will,  according 
unto  the  threatening  of  Jesus  Christ,  take  the  talent  from 
us,  and  will  give  it  to  him  that  will  labour  thereupon. 
Nor  shall  it  excuse  us  to  allege  that  we  can  see  no  such 
fruit  that  our  confession  shall  bring  forth.  Consider,  dear 
brethren,  that  God  is  to  be  obeyed  in  his  commandments, 
and  the  fruit  and  success  is  to  be  committed  to  him,  whose 
wisdom  is  unsearchable.  He  commands  us  to  refrain  from 
idolatry;  this  precept  ought  we  to  obey,  although  present 
death  should  follow;  for  we  are  called  as  witnesses  betwixt 
God  and  the  blind  world,  as  it  is  before  said,  "  Israel,  thou 
art  my  witness." 

The  question  and  debate  stands  undecided  or  resolved, 
whether  the  mass  is  God's  true  service,  or  idolatry?  In 
this  question  or  controversy  we,  to  whom  God  has  reveal- 
ed his  truth,  are  called  for  witnesses.  When  we  crouch 
and  kneel,  when  we  beck  and  when  we  bow,  and  finally 
when  we  give,  though  it  were  only  our  presence  before 
that  idol,  what  witness  bear  we?  Assuredly  false  witness 
against  our  neighbour.  Against  God,  in  so  far  as  we 
honour  an  idol  with  our  bodily  presence,  which  is  no  small 
derogation  to  his  glory  in  this  time  of  his  battle.  Against 
our  neighbour,  for  that  we  confirm  ignorant  men  in  error, 
to  both  our  condemnation.  But  when  we  altogether  re- 
frain, we  bear  true  witness  and  do  our  duty  to  God's 
glory;  and  therefore  of  necessity  shall  fruit  ensue,  how 
unapparent  soever  it  be  to  us.  Let  no  man  judge  that  I 
am  more  rigorous  and  severe  in  requiring  that  we  abstain 
from  all  idolatry  than  necessity  requires.     No,  brethren, 


28  Knox. 

I  have  learned  always  to  contain  and  keep  my  affirmation 
within  the  bounds  of  God's  Scriptures;  and  that  shall 
Jeremiah  the  prophet  witness,  when  writing  to  them  that 
either  then  were  prisoners  in  Babylon,  or  else  that  shortly 
should  be  prisoners  for  their  offences.  To  whom  the  pro- 
phet gives  his  counsel  and  exhortation,  after  he  had  for- 
bidden them  in  any  wise  to  follow  the  vain  religion  of  that 
people,  by  many  reasons  proving  that  their  idols  were  no 
gods.  At  the  last  he  says,  "  Ye  shall  say  to  them,  The 
gods  that  made  neither  heaven  nor  earth  shall  perish  from 
the  earth  and  from  under  the  heaven."  Here  is  to  be 
observed,  as  that  singular  instrument  of  God,  John  Calvin, 
most  diligently  notes,  that  the  rest  of  the  prophet's  works 
were  written  in  the  Hebrew  tongue,  which  then  was  pecu- 
liar to  the  Jews.  But  these  words,  above  rehearsed,  were 
written  in  the  Chaldean  tongue ;  in  the  tongue  of  that  peo- 
ple among  whom  they  were  to  suffer  trouble;  as  though 
the  prophet  would  compel  them  to  change  their  natural 
tongue,  and  in  plain  words  declare  that  hatred  and  aliena- 
tion which  they  had  against  all  idols,  and  worshippers  of 
false  gods. 

Consider,  dear  brethren,  what  God  required  by  his  pro- 
phet, of  his  people,  when  they  were  in  the  midst  of  their 
enemies  who  were  idolaters;  will  he  not  require  the  same 
of  us,  being  in  our  own  country,  and  amongst  such  as 
should  be  Christians?  If  he  be  immutable  he  must  require 
the  same.  And  mark  well  the  words  of  the  prophet.  He 
says  not,  Ye  may  think  in  your  hearts  that  they  are  vain, 
and  that  they  shall  perish — but  ye  shall  say  it;  and  that 
shall  ye  do,  not  privately,  but  openly  to  them  that  put 
their  trust  in  such  vanity.  As  did  the  three  children,  de- 
nying boldly  in  the  presence  of  a  king,  when  a  fearful  death 
was  prepared  for  them,  to  give  the  reverence  of  their  body 
before  any  idol.  And,  also,  Daniel  would  not  keep  secret 
the  profession  of  his  faith  only  thirty  days,  as  in  my  other 
letter  I  have  more  plainly  spoken,  but  he  openly  prayed, 
his  windows  being  open,  and  his  face  turned  towards  Je- 
rusalem ;  declaring  thereby  that  the  king's  law  and  com- 
mandment, devised  by  his  nobles,  was  wicked,  and  there- 
fore it  was  not  to  be  obeyed,  but  boldly  to  be  contemned  of 
all  such  as  had  faith  towards  God.  And  this  he  did  not 
without  great  appearance  of  damage  and  trouble  to  follow  ; 
as  if  any  of  us  should  openly  take  that  idol  most  abomi- 
nable of  all  others,  which  now,  alas,  is  worshipped  by  the 


Letter  to  the  Faithful  in  London,  fyc.  29 

blind  world,*  and  tread  it  under  our  feet,  in  presence  of 
wicked  Winchester  and  his  fellow  messengers  and  servants 
of  the  devil. 

Therefore  it  is  plain,  that  requiring  you  not  to  profane 
your  bodies  with  idolatry,  I  require  no  more  than  God's 
most  sacred  Scriptures,  by  plain  precepts  and  examples, 
teach  unto  us.  And  of  every  man,  and  at  all  times,  I  re- 
quire not  so  much,  for  I  constrain  no  man  to  go  to  idolaters 
in  the  time  of  their  idolatry,  and  to  say,  Your  gods  made 
neither  heaven  nor  earth,  and .  therefore  shall  they  perish 
and  you  with  them,  for  all  your  worshipping  is  abomina- 
ble idolatry; — but  I  require  only  that  we  absent  our  bodies, 
which  are  called  by  the  apostle  the  temples  of  the  Holy 
Ghost,  from  all  such  diabolical  conventions;  which  that 
we  do,  is  both  profitable  and  necessary,  no  less  to  ourselves 
than  to  our  posterity,  of  whom  now  in  the  end  must  we 
speak  somewhat. 

Every  man  that  is  not  degenerated  to  the  nature  of  brute 
beasts,  will  appear  to  bear  such  love  to  his  children,  that, 
to  leave  them  rich  and  in  good  estate,  he  will  patiently 
suffer  troubles,  and  will  do  many  things  for  the  weal  of  his 
children,  which  otherwise  were  contrary  to  his  pleasure. 
And  I  heartily  wish  that  the  perfection  of  this  love  were 
more  deeply  grounded  in  man's  heart,  I  mean  true  love; 
not  fond  foolishness,  which  under  the  name  of  love  pro- 
cures the  destruction  of  body  and  soul;  whereas,  on  the 
contrary,  true  and  perfect  love  most  carefully  labours  for 
the  salvation  of  both.  If  this  love,  I  say,  towards  our 
children  and  posterity  to  come,  which  every  man  pretends 
to  have,  be  in  us,  then  of  necessity  it  is  that,  for  these 
causes,  we  avoid  all  society  and  fellowship  with  those  fool- 
ish abominations.  This,  my  assertion,  may  appear  strong, 
but  if  it  be  impartially  examined,  it  will  be  very  easy  to  be 
understood.  The  only  way  to  leave  our  children  blessed 
and  happy,  is  to  leave  them  rightly  instructed  in  God's 
true  religion ;  for  what  avails  all  that  is  in  the  earth,  if  per- 
petual damnation  follow  death,  yea,  and  God's  vengeance 
also  go  before  the  same;  as  of  necessity  they  must  where 
the  true  knowledge  of  God  is  absent.  Therefore  God 
straitly  commands  the  fathers  to  teach  their  sons  his  laws, 
ceremonies,  and  rites.  And  unto  Abraham  he  opened  the 
secret  of  his  counsel  touching  the  destruction  of  Sodom 

*  The  consecrated  wafer  used  in  the  Romish  sacrament. 


30  Knox. 

and  Gomorrah.  "  Because,"  saith  the  Lord,  "  I  know 
that  Abraham  will  teach  his  children,  that  they  serve  my 
name."  Then  God  would  that  the  life  and  conversation 
of  the  fathers  should  be  a  schoolmaster  to  the  children; 
and  experience  does  so  teach  us,  that  the  children  are  so 
bound  and  addicted  to  the  works  and  practices  of  their 
fathers,  and  especially  if  it  be  in  idolatry,  that  scarcely  can 
the  power  of  God  speak,  and  by  his  own  word,  as  the 
prophets  oft  complain,  raise  or  pluck  any  back  from  their 
fathers'  footsteps.  Now  if  they,  altogether  refusing  God, 
stoop  under  idolatry,  what  schoolmasters  are  ye  to  their 
posterity?  Assuredly  even  such  as  the  cruel  and  foolish 
fathers,  that,  consenting  to  Jeroboam  and  to  his  idolatry, 
left  to  their  children  a  pattern  of  perdition.  And  what 
image  show  ye  to  your  children,  yea,  in  what  estate  leave 
ye  them,  both  touching  body  and  soul?  blinded  in  idola- 
try, alas,  I  fear  and  tremble  to  pronounce  it,  and  bond- 
slaves to  the  devil,  without  hope  of  redemption,  or  light 
to  be  received,  before  God  takes  vengeance  upon  their  dis- 
obedience. Some  will  object,  The  Lord  knoweth  his  own: 
true  it  is ;  but  his  ordinary  means  appointed  by  his  eternal 
wisdom,  to  retain  in  memory  his  benefits  and  graces  re- 
ceived, are  nowise  to  be  contemned.  God  commands  you 
to  teach  your  children  his  laws,  statutes,  and  ceremonies, 
that  they  likewise  may  teach  the  same  to  the  generations 
following.  This  his  precept  is  to  be  obeyed,  not  only  for 
the  love  of  the  children,  which  greatly  ought  to  move  you, 
but  also  for  the  reverence,  the  awe  due  to  God's  high  ma- 
jesty ;  whose  precepts  if  ye  contemn,  ye  and  your  posteri- 
ty, to  the  third  and  fourth  generation,  shall  be  plagued, 
and  shall  lack  the  light  of  life  everlasting.  Be  not  deceiv- 
ed, flattering  yourselves,  beloved  brethren,  thinking  that 
such  a  trumpet  shall  be  blown  to  your  posterity  as  has 
been  blown  unto  you;  if  all  come  to  close  silence,  as  the 
messengers  of  the  Lord  found  the  beginning  of  this  our 
age,  when  this  whole  realm  of  England  was  drowned  in  so 
deadly  a  sleep,  that  the  sound  of  the  Lord's  trumpet  was 
not  understood ;  while  at  first  the  most  part  of  the  blowers 
gave  their  blood  in  a  testimony  that  their  doctrine  was  the 
same,  which  by  blood  was  planted,  by  blood  was  kept  in 
mind,  and  by  blood  did  increase  and  fructify. 

But  will  the  Lord,  think  ye,  have  his  messengers  to  fight 
alone,  or  will  he  bestow  such  abundance  of  blood  upon 
your  children  to  encourage  them,  as  he  did  upon  you,  for 


Letter  to  the  Faithful  in  London,  <fyc.  31 

your  instruction  and  encouragement,  if  you  all  so  traitor- 
ously flee  from  him  in  this  day  of  his  battle?  The  contrary 
is  to  be  feared. 

Revolving  how  God  has  used  my  tongue  (my  tongue, 
I  say,  the  most  wicked  as  of  myself)  plainly  to  speak  the 
troubles  that  are  come,  a  certain  admonition  oft  occurs 
to  my  mind,  which  God  would  I  should  commonly  use  in 
all  congregations;  the  admonition  was  this,  That  the  last 
trumpet  was  then  in  blowing  within  the  realm  of  England, 
and  therefore  every  man  ought  to  prepare  himself  for 
battle.  For  if  the  trumpet  should  altogether  cease,  then 
should  it  never  blow  again,  in  the  like  power,  within  the 
said  realm,  till  the  coming  of  the  Lord  Jesus.  Oh,  dear 
brethren,  how  sorely  these  threatenings  pierce  my  own 
heart  this  day,  only  God  knoweth.  And  in  what  anguish 
of  heart  I  write  the  same  unto  you,  God  shall  declare  when 
the  secrets  of  all  hearts  shall  be  disclosed.  I  wish  myself 
to  be  accursed  of  God,  as  touching  all  earthly  pleasures, 
for  one  year  of  that  time  which,  alas,  neither  you  nor  I, 
(God  be  merciful  to  us,)  did  righteously  esteem  when  all 
abounded  with  us.  I  sob  and  groan,  I  call  and  pray,  that 
in  that  point  I  may  be  deceived.  But  I  am  commanded 
to  stand  content,  for  it  is  God  himself  that  performs  the 
words  of  his  own  true  messengers.  His  justice  and  order 
cannot  be  perverted. 

The  sun  keeps  his  ordinary  course,  and  starts  not  back 
from  the  west  to  the  south ;  but  when  he  goes  down,  we 
lack  the  light  of  the  same,  till  he  rise  the  next  day  to- 
wards the  east  again.  And  so  is  it  with  the  light  of  the 
gospel,  which  has  the  day  wherein  it  shines  to  realms  and 
nations;  which,  if  it  be  contemned,  darkness  suddenly  fol- 
lows, as  Christ  himself  in  his  exhortation  witnesses,  say- 
ing, "  While  ye  have  the  light  believe  in  the  light,  that 
darkness  apprehend  you  not.  Labour  while  ye  have  the 
light."  And  Paul  says,  "  This  day  if  ye  hear  his  voice, 
harden  not  your  hearts."  And  in  divers  other  places,  the 
time  of  the  gospel  being  offered  is  called  the  day.  And 
although  this  day  be  all  time  from  Christ's  incarnation  or 
ascension  to  the  heavens  in  his  human  nature,  yet  it  is  evi- 
dent, that  all  nations  at  once,  neither  have  had,  neither  at 
present  have,  the  light  of  God's  word  offered  and  truly 
preached  unto  them.  But  some  were  and  yet  remain  in 
darkness,  when  others  had  the  light  plainly  shining,  as 
God  by  his  eternal  wisdom  has  appointed  the  times.     But, 


32  Knox. 

on  the  contrary,  most  evident  it  is,  that  where  the  light  of 
God's  word,  for  the  unthankfulness  of  men,  has  been  taken 
away,  there  it  is  not  to  this  day  restored  again ;  as  witness 
all  Israel,  and  all  the  churches  of  the  Gentiles  where  the 
apostles  first  preached.  What  is  in  Asia? — ignorance  of 
God.  In  Africa? — rejecting  the  very  Saviour,  our  Lord 
Jesus  Christ.  What  is  there  in  the  most  notable  congre- 
gations, where  Christ  Jesus  was  planted  by  Paul,  and  long 
after  watered  by  others?  —  Mahomet  and  his  false  sect. 
Yea,  and  what  is  in  Rome? — the  greatest  idol  of  all  others, 
who,  under  the  name  of  Christ,  most  cruelly  persecutes 
Christ's  true  members.  That  adversary,  that  man  of  sin, 
who  extolled  himself  above  all  that  is  called  God. 

Mark,  brethren:  has  God  punished  the  nations  before- 
named,  before  us?  not  only  the  first  offenders,  but  also  their 
posterity  to  this  day ;  and  shall  he  spare  us,  if  we  be  un- 
thankful as  they  were,  yea,  if  we  be  worse  than  they  were? 
For  of  them  no  small  number  suffered  persecution,  banish- 
ment, slander,  poverty,  and  finally  death,  for  the  profes- 
sion of  Christ.  They  having  only  this  knowledge,  that 
idols  were  odious  before  God,  could  neither  for  loss  of 
temporal  goods,  for  honours  offered  if  they  would  obey, 
nor  yet  for  the  most  cruel  torments  suffered  in  resisting,  be 
persuaded  to  bow  before  idols.  And,  alas!  shall  we,  afler 
so  many  graces  that  God  has  offered  in  our  days,  for 
pleasure  or  for  vain  threatening  of  those  whom  our  hearts 
know  and  our  mouths  have  confessed  to  be  odious  idola- 
ters, altogether  without  resistance,  turn  back  to  our  vomit 
and  damnable  idolatry  to  the  perdition  of  us  and  our  pos- 
terity? Oh  horrible  to  be  heard!  Shall  God's  holy  pre- 
cepts work  no  greater  obedience  in  us?  Shall  nature  no 
otherwise  mollify  our  hearts?  Shall  not  fatherly  pity  over- 
come this  cruelty?  I  speak  to  you,  O  natural  fathers;  be- 
hold your  children  with  the  eye  of  mercy,  and  consider  the 
end  of  their  creation.  Cruelty  it  were  to  save  yourselves, 
and  damn  them !  But  oh,  more  than  cruelty  and  madness 
that  cannot  be  expressed,  if,  for  the  pleasure  of  a  moment, 
you  deprive  yourselves  and  your  posterity  of  that  eternal 
joy  which  is  ordained  for  them  that  continue  in  confession 
of  Christ's  name  to  the  end!  If  natural  life,  fatherly  affec- 
tion, reverence  of  God,  fear  of  torment,  or  yet  hope  of  life, 
move  you,  then  will  ye  withstand  that  abominable  idol; 
which  if  ye  do  not,  then,  alas,  the  sun  is  gone  down  and 
the  light  is  quite  lost;  the  trumpet  is  ceased,  and  idolatry 


Letter  to  the  Faithful  in  London,  fyc.  33 

is  placed  in  quietness  and  rest.  But  if  God  shall  strengthen 
you,  as  unfeignedly  I  pray  his  Majesty  may,  then  is  there 
but  a  dark  cloud  overspread  the  sun  for  a  moment,  which 
shortly  shall  vanish,  so  that  the  beams  afterwards  shall  be 
sevenfold  more  bright  and  amiable  than  they  were  before. 
Your  patience  and  constancy  shall  be  a  louder  trumpet  to 
posterity,  than  were  the  voices  of  the  prophets  that  in- 
structed you;  and  so  is  not  the  trumpet  ceased  so  long  as 
any  boldly  resist  idolatry. 

And,  therefore,  for  the  tender  mercies  of  God,  arm  your- 
selves to  stand  with  Christ  in  this  his  short  battle.  Let  it 
be  known  to  your  posterity,  that  you  were  Christians  and 
not  idolaters ;  that  you  learned  Christ  in  time  of  rest,  and 
boldly  professed  him  in  time  of  troubles.  Think  you  these 
precepts  are  sharp  and  hard  to  be  observed?  And  yet 
again,  I  affirm,  that  compared  with  the  plagues  which 
assuredly  will  fall  upon  obstinate  idolaters,  they  shall  be 
found  easy  and  light.  For  avoiding  of  idolatry  you  may 
perchance  be  compelled  to  leave  your  native  country  and 
realm ;  but  obeyers  of  idolatry,  without  end,  shall  be  com- 
pelled to  burn  in  hell.  For  avoiding  of  idolatry  your  sub- 
stance shall  be  spoiled ;  but  for  obeying  idolatry  heavenly 
riches  shall  be  lost.  For  avoiding  of  idolatry  you  may 
fall  into  the  hands  of  earthly  tyrants;  but  obeyers,  main- 
tainors and  consenters  to  idolatry,  shall  not  escape  the 
hands  of  the  living  God.  For  avoiding  idolatry  your  chil- 
dren shall  be  deprived  of  father,  friends,  riches,  and  of 
rest;  but  by  obeying  of  idolatry  they  shall  be  left  with- 
out the  knowledge  of  his  word,  and  without  hope  of  his 
kingdom.  Consider,  dear  brethren,  how  much  more  dolor- 
ous and  fearful  it  is  to  be  tormented  in  hell  than  to  suffer 
trouble  on  earth;  to  be  deprived  of  heavenly  joy,  than  to 
be  robbed  of  transitory  riches;  to  fall  into  the  hands  of 
the  living  God,  than  to  obey  man's  vain  and  uncertain  dis- 
pleasure; to  leave  our  children  destitute  of  God,  than  to 
leave  them  unprovided  before  the  world.  So  much  more 
fearful  is  it  to  obey  idolatry,  or  by  dissembling  to  consent 
to  the  same,  than  by  avoiding  and  flying  from  the  abomi- 
nation, to  suffer  what  inconvenience  may  follow  thereupon  ; 
for  the  extremity  of  the  one  is  but  transitory  pain,  and  the 
most  easy  of  the  other  is  to  suffer  in  the  fire  that  never 
shall  have  end. 

I  am  not  prejudicial*  to  God's  mercies,  as  that  such  as 
*  Opposed. 

KNOX.  6 


34  Knox. 

repent  shall  not  find  grace ;  no,  brethren,  this  I  most  as- 
suredly know,  that  in  whatsoever  hour  a  sinner  shall  re- 
pent, God  will  not  remember  one  of  his  iniquities;  but 
although  his  offences  were  as  red  as  scarlet,  yet  shall  they 
be  made  as  white  as  snow;  and  although  in  multitude 
they  passed  all  number,  yet  shall  they  be  blotted  out,  that 
none  of  them  shall  appear  to  the  condemnation  of  the 
truly  penitent.  For  such  are  his  promises,  that  none  truly 
believing  in  Christ  Jesus  shall  enter  into  judgment;  for 
the  blood  of  Christ  Jesus  his  Son  cleanseth  them  from  all 
sin,  so  that  as  far  as  the  heaven  is  distant  from  the  earth, 
so  far  does  he  remove  the  sins  from  the  penitent.  But 
consider,  dear  brethren,  that  these  and  the  like  promises, 
which  are  infallible,  are  made  to  the  penitent  sinners,  and 
do  nothing  appertain  to  such  as  always  contemn  God's 
admonitions :  and  if  you  allege  that  God  may  call  them  to 
repentance,  how  profane  and  wicked  soever  men  may  be,  I 
answer,  that  I  acknowledge  and  confess  God's  omnipotence 
to  be  so  free  that  he  may  do  what  pleases  his  wisdom; 
and  yet  his  Majesty  is  not  bound  to  all  that  our  fancy  re- 
quires ;  and  likewise  I  acknowledge  that  God  is  so  loving 
and  so  kind,  that  he  performs  the  desire  of  those  who  fear 
him;  and  so  there  is  no  doubt  but  God  may  call  to  re- 
pentance. But  this  is  greatly  to  be  doubted,  whether  if 
such  as  for  pleasure  of  men,  or  for  fear  of  temporal  pun- 
ishment, all  their  life  deny  Christ  Jesus,  defiling  themselves 
with  idolatry,  shall,  at  their  pleasure,  be  called  to  repent- 
ance. No  such  promises  have  we  within  the  Scriptures  of 
God,  but  rather  the  express  contrary.  And  therefore  God 
is  not  to  be  tempted,  but  is  to  be  heard,  feared,  and  obeyed, 
when  he  calls  us  earnestly,  and  threatens  not  without 
cause.  "  Flee  from  idolatry,  pass  from  the  midst  of  them, 
O  my  people,  that  ye  be  not  partakers  of  their  plagues. 
How  long  will  ye  halt  on  both  parts;  ye  may  not  be  par- 
takers of  the  Lord's  cup  and  of  the  cup  of  devils.  He  that 
denies  me  before  men,  I  will  deny  him  before  my  Father. 
He  that  refuseth  not  himself,  and  takes  not  up  his  cross 
and  follows  me,  is  not  worthy  of  me.  No  man  putting  his 
hand  to  the  plough  and  looking  backward,  is  worthy  of 
the  kingdom  of  God."  And  Paul  to  the  Hebrews  means 
this  sin,  when  he  says,  that  such  as  willingly  sin  after  the 
knowledge  of  the  truth,  cannot  be  renewed  again  by  re- 
pentance. 

O,  dear  brethren,  remember  the  dignity  of  our  confes- 


Letter  to  the  Faithful  in  London,  <fyc.  35 

sion:  you  have  followed  Christ;  you  have  proclaimed  war 
against  idolatry ;  you  have  laid  hand  upon  the  truth,  and 
have  communicated  at  the  Lord's  table;  will  you  now 
suddenly  slide  back?  Will  you  refuse  God,  and  make  a 
compact  with  the  devil?  Will  you  tread  the  most  precious 
blood  of  Christ's  testament  under  your  feet?  which  as- 
suredly you  do  as  oft  as  ever  you  present  your  bodies 
amongst  idolaters  before  that  blasphemous  idol.  God,  the 
Father  of  all  mercies,  for  Christ  his  Son's  sake,  preserve 
you  from  that  sore  temptation,  whose  dolours  and  dangers 
sorrow  will  not  suffer  me  to  express. 

But  yet  some  will  object,  Peter  the  denier  obtained 
mercy; — to  whom  I  answer,  A  particular  example  makes 
no  common  law,  neither  yet  is  there  any  resemblance  or 
likeness  betwixt  the  fall  of  Peter  and  our  daily  idolatry. 
Peter,  upon  a  sudden,  without  any  former  purpose,  within 
a  short  space,  thrice  denied  Christ;  we,  upon  determinate 
purpose  and  devised  mind,  deny  Christ  daily.  Peter  had 
Christ's  assurance  and  promise,  that  after  his  denial  he 
should  be  converted ;  we  have  Christ's  threatenings,  that  if 
we  deny  we  shall  be  denied.  Peter  in  the  midst  of  men  of 
war,  following  Christ  to  the  high  priest's  house,  committed 
his  offence  for  fear  of  present  death ;  we,  in  our  own  house- 
holds and  cities,  seeking  the  world,  do  no  less,  only  for 
fear  to  lose  wicked  mammon.  Peter,  at  the  warning  of  the 
cock,  and  at  Christ's  look,  left  the  company  that  provoked  his 
sin;  we,  after  Christ's  admonition,  after  gentle  exhortations, 
and  severe  threatenings,  obstinately  will  continue  in  the 
midst  of  idolaters;  and,  for  their  pleasure,  denying  Christ 
Jesus,  we  will  haunt  and  frequent  abominable  idolatry. 
What  resemblance  or  likeness  can  now  be  found  betwixt 
the  fall  of  Peter  and  our  daily  idolatry,  let  every  man 
judge.  But  much  I  wonder  that  men  who  can  espy  so 
narrowly,  shift,  as  to  seek  with  their  father  old  Adam,  the 
shade  of  a  bush  to  hide  them  from  God's  presence;  that 
also  they  cannot  espy  that  Judas  was  an  apostle,  in  pre- 
sence of  men  once  of  no  less  authority  and  estimation  than 
Peter  was;  that  Cain  was  the  first-born  in  the  world;  that 
Saul  was  the  first  anointed  king  over  God's  people,  by  the 
hand  of  the  prophet,  at  God's  commandment;  and  that 
Ahithophel  was  a  man  of  such  singular  wisdom,  that  his 
counsel  was  holden  as  the  oracle  of  God ;  and  yet  none  of 
these  found  place  of  repentance.  And  have  we  any  parti- 
cular warrant  within  the  Scriptures  of  God,  that  all  our  life 


36  Knox. 

we  may  be  in  league  with  the  devil,  and  then  that  at  our 
pleasure  we  may  lay  hand  upon  Christ  Jesus,  and,  when 
we  list,  clothe  us  with  his  justice.*  Be  not  deceived,  dear 
brethren,  for  although  it  is  most  true,  that  whosoever  calls 
upon  the  name  of  the  Lord  shall  be  saved,  yet  like  true  it 
is  that  whosoever  calls  upon  the  name  of  the  Lord,  shall 
avoid  and  eschew  all  manifest  iniquity:  and  that  whoso- 
ever continues  obstinately  in  iniquity,  the  same  man  calls 
not  upon  the  name  of  the  Lord,  neither  yet  has  God  any 
respect  to  his  prayer.  And  greater  iniquity  was  never 
from  the  beginning  than  is  contained  in  worshipping  that 
abominable  idol ;  for  it  is  the  seal  of  the  league  which  the 
devil  has  made  with  the  pestilent  sons  of  antichrist,  and  is 
the  very  chief  cause  why  the  blood  of  God's  saints  has 
been  shed  near  the  space  of  a  thousand  years :  for  so  long 
has  it  been  almost  in  devising  and  decking  with  that  har- 
lot's garment,  wherein  now  it  triumphs  against  Christ, 
against  the  holy  institution  of  his  last  Supper,  against  that 
only  one  sacrifice  acceptable  for  the  sins  of  all  faithful  be- 
lievers. Which  whole  mass  of  iniquity  you  confirm,  and 
in  a  manner  subscribe  with  your  hand,  showing  yourselves 
also  consenting  to  the  blood-shedding  of  all  them  that  have 
suffered  for  speaking  against  that  abomination,  as  oft  as  you 
honour  that  idol  with  your  presence.  And  therefore  avoid 
it,  as  you  desire  to  have  part  with  Christ,  with  whom  you 
have  sworn  to  die  and  live.  Shame  it  were  to  break  pro- 
mise to  man,  but  it  is  more  shame  to  break  it  unto  God: 
foolish  it  were  to  leave  the  king  whose  victory  ye  saw  pre- 
sent, and  to  take  part  with  him  whom  we  understood  to  be 
so  vanquished  that  neither  might  he  withstand,  nor  yet 
abide  the  coming  of  his  adversary. 

O  brethren,  is  not  the  devil,  the  prince  of  this  world, 
vanquished  and  cast  out?  Has  not  Christ  Jesus,  for  whom 
we  suffer,  made  conquest  of  him?  Has  he  not  in  despite  of 
Satan's  malice  carried  up  our  flesh  into  heaven?  And  shall 
he  not  return?  We  know  that  he  shall,  and  that  with  ex- 
pedition; when  Satan  and  his  adherents,  idolaters,  and  the 
worshippers  of  that  blasphemous  beast,  filthy  persons  and 
fearful  shrinkers  from  the  truth  of  God,  shall  be  cast  into 
the  lake  burning  with  fire  which  never  shall  be  quenched. 
In  the  mean  time  you  fear  the  death  of  the  body;  if  nature 
admitted  any  man  to  live  for  ever,  then  had  your  fear  some 
appearance  of  reason.  But  if  the  death  of  the  body  be 
*  Righteousness. 


Letter  to  the  Faithful  in  London,  fyc.  37 

common  to  all,  why  will  you  jeopard  to  lose  eternal  life, 
to  escape  that  which  neither  rich  nor  poor,  neither  wise 
nor  ignorant,  proud  of  stomach*  nor  feeble  of  courage,  and, 
finally,  no  earthly  creature,  by  any  craft;  or  disposition  of 
man,  did  ever  avoid.  If  any  escaped  the  ugly  face  and 
horrible  fear  of  death,  it  was  those  that  boldly  confessed 
Christ  before  men.  Yet  the  flesh  grudges  for  fear  of  pain 
and  torment.  Let  it  do  its  own  nature  and  office;  for  so 
must  it  do  while  it  is  burdened  with  Christ's  cross,  and 
then  no  doubt  God  shall  send  comfort,  that  now  we  neither 
can  feel  nor  understand. 

But  why  ought  the  way  of  life  to  be  so  fearful  by  reason 
of  any  pain,  considering  that  a  great  number  of  our  bre- 
thren have  past  before  us  by  like  dangers  as  we  fear?  A  stout 
and  prudent  mariner  in  time  of  tempest,  seeing  but  one  or 
two  ships  or  vessels  like  his,  pass  through  danger,  and  win 
a  sure  harbour,  will  have  good  experience  by  the  like  wind 
to  do  the  same.  Alas!  shall  ye  be  more  fearful  to  win 
life  eternal  than  the  natural  man  is  to  save  the  life  of  the 
body?  Have  not  the  most  part  of  the  saints  of  God,  from 
the  beginning,  entered  into  their  rest  by  torment  and  trou- 
bles? of  whom,  as  Paul  witnesseth,  some  were  racked, 
some  hewn  asunder,  some  slain  with  swords,  some  walked 
up  and  down  in  sheep  skins;  in  need,  tribulation,  and  vex- 
ation ;  in  mountains,  dens,  and  caves  of  the  earth !  and  yet 
what  complaints  find  we  in  their  mouths,  except  it  be  the 
tormenting  of  their  persecutors?  Did  God  comfort  them, 
and  shall  his  Majesty  despise  us?  If  in  fighting  against 
iniquity  we  will  follow  their  footsteps,  he  will  not,  for  he 
has  promised  the  contrary.  And  therefore,  be  of  good 
courage,  the  way  is  not  so  dangerous  as  it  appears ;  pre- 
pare in  time  and  determine  with  yourselves  to  abide  with 
Christ  Jesus,  and  his  cross  shall  never  press  you  as  at  pre- 
sent ye  fear.  And,  therefore,  dearly  beloved  in  our  Saviour 
Jesus  Christ,  as  you  would  avoid  the  grievous  vengeance 
to  come,  that  shortly  and  assuredly  will  strike  all  obstinate 
idolaters;  as  you  desire  to  have  the  league  betwixt  God 
and  you  to  stand  sure  and  inviolate;  and  as  you  would 
leave  the  true  knowledge  of  God  in  possession  to  your  chil- 
dren ;  flee  from  idolatry,  and  stand  with  Christ  Jesus  in  this 
day  of  his  battle,  which  shall  be  short  and  the  victory  ever- 
lasting. For  the  Lord  himself  shall  come  in  our  defence 
with  his  mighty  power ;  he  shall  give  us  victory  where  the 
*  High  spirited. 
6* 


38  Knox. 

battle  is  most  strong,  and  he  shall  turn  our  tears  into  ever- 
lasting joy.  He  shall  confound  our  enemies  with  the  truth 
of  his  mouth,  and  shall  let  us  see  the  destruction  of  them 
that  now  are  most  proud,  and  that  most  pretend  to  molest 
us ;  from  God  alone  we  wait  for  redemption. 

The  God  of  all  comfort  and  consolation,  for  Christ  Jesus 
his  Son's  sake,  grant  that  this  my  plain  admonition,  yea, 
rather  the  warning  of  the  Holy  Ghost,  may  be  received 
and  accepted  of  you,  with  no  less  joy  and  obedience  than 
I  have  written  it  unto  you  with  unfeigned  love  and  sorrow- 
ful heart.  And  I  doubt  not  but  both  you  and  I  shall  be 
comforted,  when  all  such  as  molest  us  shall  tremble  and 
shake  by  the  coming  of  our  Lord  Jesus :  whose  omnipotent 
Spirit  keep  you  undefiled,  body  and  soul,  to  the  end. 
Amen. 

The  peace  of  God  rest  with  you  all.  From  a  sorely 
troubled  heart,  upon  my  departure  from  Dieppe,  1553,* 
whither  God  knoweth.  In  God  is  my  trust  through  Jesus 
Christ  his  Son,  and  therefore  I  fear  not  the  tyranny  of  man, 
neither  yet  what  the  devil  can  invent  against  me.  Rejoice 
ye  faithful,  for  in  joy  shall  we  meet  where  death  may  not 
dissever  us. 

Your  brother  in  the  Lord, 

John  Knox. 

*  1554,  according  to  the  new  style. 


A 

FORT  FOR  THE  AFFLICTED; 

OR, 

AN  EXPOSITION 
UPON  THE  SIXTH  PSALM  OF  DAVID. 

wherein  are  ministered  many  notable  and  excel- 
lent remedies  against  the  storms  of  tribula- 
tion, written  chiefly  for  the  comfort  of 
Christ's  little  flock,  which  is   the 
small  number  of  the  faithful. 
John  xvi. 

BY    JOHN    KNOX. 

WHEREIN    IS   DECLARED    HIS    CROSS,    COMPLAINTS,   AND    PRAYERS  J   MOST 
NECESSARY  TO  BE  READ  OF  ALL  THEM,  FOR  THEIR  SINGULAR  COM- 
FORT, WHO,  UNDER  THE  BANNER  OF  CHRIST,  ARE  ASSAULT- 
ED BY  SATAN,  AND  FEEL  THE  HEAVY  BURDEN  OF 
SIN  WITH  WHICH  THEY  ARE  OPPRESSED. 


The  patient  abiding  of  the  sorely  afflicted  was  never  yet  confounded. 


Written  in  1554. 


39 


On  Knox's  arrival  at  Dieppe,  in  January,  1554,  he  transmitted  to 
England  two  short  treatises.  The  one  was  an  Exposition  of  the 
sixth  Psalm,  which  he  had  begun  to  write  in  England  at  the  request 
of  Mrs.  Bowes,  his  mother-in-law,  but  had  not  found  leisure  to  finish. 
It  is  an  excellent  practical  discourse  upon  that  passage  of  Scripture, 
and  will  be  read  with  peculiar  satisfaction  by  those  who  have  been 
trained  to  religion  in  the  school  of  adversity. — M-Crie's  Life  of  Knox. 


40 


AN 


EXPOSITION 


THE  SIXTH  PSALM  OF  DAVID; 

WHEREIN  ARE  DECLARED  HIS  CROSS,  COMPLAINTS,  AND 
PRAYERS,*  NECESSARY  TO  BE  REA.D,  FOR  THEIR  SINGULAR 
COMFORT,  BY  ALL  THEM  WHO,  UNDER  THE  BANNER  OF 
CHRIST,  ARE,  BY  SATAN,  ASSAULTED,  AND  FEEL  THE 
HEAVY  BURDEN  OF  SIN  WITH  WHICH  THEY  ARE  OP- 
PRESSED. 


The  patient  abiding  of  the  sorely  afflicted  was  never  yet  confounded. 


To  his  beloved  Mother,  John  Knox  sendeth  greeting,  in 
the  Lord. 

The  desire  that  I  have  to  hear  of  your  continuance  with 
Christ  Jesus,  in  the  day  of  this  his  battle,  which  shortly 
shall  end  to  the  confusion  of  his  proud  enemies,  I  can 
neither  express  by  tongue  nor  by  pen,  beloved  mother. 
Assuredly  it  is  such  that  it  vanquishes  and  overcomes  all 
remembrance  and  solicitude,  which  the  flesh  uses  to  take 
for  feeding  and  defence  of  itself;  for  in  every  realm  and 
nation  God  will  stir  up  some  one  or  other  to  minister 
things  that  appertain  to  this  wretched  life;  and  if  men 
cease  to  do  their  office,  yet  he  will  send  his  ravens;  so  that, 
in  every  place,  perchance  I  may  find  some  fathers  to  my 
body.  But,  alas!  where  I  shall  find  children  to  be  begot- 
ten unto  God  by  the  word  of  life,  that  can  I  not  at  present 
consider.  And  therefore  the  spiritual  life  of  such  as  some- 
time boldly  professed  Christ  is,  to  my  heart,  more  dear 
than  all  the  glory,  riches,  and  honour  on  earth. 

And  the  falling  back  of  such  men  as  I  hear  daily  turn 
back  to  that  idol*  again,  is  to  me  more  dolorous  than,  I 
*  The  Romish  mass. 

41 


42  Knox. 

trust,  the  death  of  the  body  shall  be,  whenever  it  shall 
come  at  God's  appointment.  Some  will  ask  then,  Why- 
did  I  fly?  Assuredly  I  cannot  tell.  But  of  one  thing  I  am 
sure,  the  fear  of  death  was  not  the  chief  cause  of  my 
flying.  I  trust  the  one  cause  has  been,  to  let  me  see  with 
my  bodily  eyes  that  all  had  not  a  true  heart  to  Christ  Jesus, 
who,  in  the  day  of  rest  and  peace,  carried  a  fair  face.  But 
my  flying  is  no  matter; — by  God's  grace  I  may  come  to 
battle  before  all  the  conflict  be  ended.  And  haste  the  time, 
O  Lord,  at  thy  good  pleasure,  that  once  again  my  tongue 
may  praise  thy  holy  name,  before  the  congregation,  if  it 
were  but  in  the  very  hour  of  death. 

I  have  written  a  large  treatise  concerning  the  plagues 
which  assuredly  will  come  upon  obstinate  idolaters,*  and 
those  also  who,  dissembling  with  them,  deny  Christ  by 
obeying  idolatry,  which  I  would  you  should  read  diligently. 
If  it  come  not  to  you  from  the  south,  I  will  provide  that  it 
shall  come  to  you  by  some  other  means.  Touching  your 
continual  trouble,  given  unto  you  by  God  for  better  pur- 
pose than  we  can  at  present  perceive,  I  have  begun  for  you 
the  exposition  of  the  sixth  psalm,  and  as  God  shall  grant 
unto  me  opportunity  and  health  of  body,  which  now  is 
very  weak,  I  purpose  to  complete  the  same. 

The  Argument. 

It  appears  that  David,  after  his  offences,  fell  into  some 
great  and  dangerous  sickness,  in  which  he  was  sorely  tor- 
mented, not  so  much  by  bodily  infirmities  as  by  sustaining 
and  drinking  a  large  portion  of  the  cup  of  God's  wrath. 
And  although  he  was  delivered  at  that  time  from  the  death 
of  the  body,  yet  it  appears,  that  long  after,  yea,  and  I  verily 
believe  all  his  life,  he  had  some  sense  and  remembrance  of 
the  horrible  fear  which  he  suffered  in  the  time  of  his  sick- 
ness, and  therefore  the  Holy  Ghost,  speaking  in  him,  shows 
unto  us  what  are  the  complaints  of  God's  elect  under  such 
crosses ;  how  diversely  they  are  tormented ;  how  they  ap- 
pear to  have  no  sure  hold  of  God,  but  to  be  cast  out  from 
him.  And  yet  what  are  the  signs  that  they  are  God's  elect? 
And  so  doth  the  Holy  Ghost  teach  us  to  seek  help  of  God, 
even  when  he  is  punishing  and  appearing  to  be  angry 
with  us. 

*  His  letter  to  the  faithful  in  London,  &c. 


Exposition  of  the  Sixth  Psalm.  43 


The  Psalm. 

O  Lord,  rebuke  me  not  in  thine  anger,  nor  chasten  me 
in  thy  hot  displeasure. 

David,  sorely  troubled  in  body  and  spirit,  with  lamen- 
tation prays  unto  God,  which,  that  we  may  the  better 
understand,  I  will  attempt  to  express  it  in  more  words. 
David  speaks  unto  God,  as  he  would  speak  unto  a  man, 
in  this  manner:  "O  Lord,  I  feel  what  is  the  weight  and 
strength  of  thy  displeasure.  I  have  experienced  how 
intolerable  is  the  heaviness  of  thy  hand,  which  I,  most 
wretched  man,  have  provoked  against  myself  by  my  hor- 
rible sins.  Thou  whippest  me  and  scourgest  me  bitterly, 
yea,  so  thou  vexest  me,  that,  unless  thou  withdraw  thy 
hand  and  remit  thy  displeasure,  there  remaineth  nothing 
unto  me  but  utterly  to  be  confounded.  I  beseech  thee,  O 
Lord,  be  not  angry,  neither  be  commoved  against  me 
above  measure,  remit  and  take  away  thy  heavy  displea- 
sure, which,  by  my  iniquity,  I  have  provoked  against  my- 
self." This  appears  to  have  been  the  meaning  of  David 
in  his  first  words,  whereby  he  declares  himself  to  have 
felt  the  grievous  wrath  of  God  before  he  burst  forth  in 
these  words. 

In  which,  First,  is  to  be  noticed,  that  the  prophet 
acknowledges  all  trouble  that  he  sustains,  as  well  in  body 
as  in  spirit,  to  be  sent  of  God,  and  not  to  happen  unto  him 
by  chance.  For  herein  the  sons  of  God  peculiarly  differ 
from  the  reprobate.  The  sons  of  God  know  that  both 
prosperity  and  adversity  are  the  gift  of  God  only,  as  Job 
doth  witness;  and,  therefore,  in  prosperity  commonly  they 
are  not  insolent  nor  proud,  but  even  in  the  day  of  joy 
and  rest  they  look  for  trouble  and  sorrow.  Neither,  yet, 
in  the  time  of  adversity  are  they  altogether  left  without 
comfort,  but  by  one  mean  or  other  God  shows  unto  them 
that  trouble  will  have  an  end;  where  contrariwise,  the 
reprobate,  either  taking  all  things  as  of  chance,  or  else 
making  an  idol  of  their  own  wisdom,  in  prosperity  are  so 
puffed  up  that  they  forget  God,  without  any  care  that 
trouble  should  follow;  and  in  adversity  they  are  so 
dejected,  that  they  look  for  nothing  but  hell.  Here  must  I 
put  you  in  mind,  dearly  beloved,  how  oft  you  and  I  have 
talked  of  these  present  days,  till  neither  of  us  could  refrain 
from  tears,  when  no  appearance  of  them  was  seen  by  man. 


44  Knox. 

How  oft  have  I  said  to  you,  that  I  looked  daily  for  trouble, 
and  that  I  wondered  that  I  escaped  it  so  long.  What 
moved  me  to  refuse,  and  that  with  displeasure  of  all  men, 
even  of  those  who  best  loved  me,  those  high  promotions 
which  were  offered  by  him,  whom  God  hath  taken  from 
us  for  our  offences?*  assuredly  the  foresight  of  trouble  to 
come.  How  oft  have  I  said,  the  time  would  not  be  long 
that  England  would  give  me  bread?  Refer  to  the  last 
letter  which  I  wrote  unto  your  brother-in-law,  and  con- 
sider what  is  therein  contained.  While  I  had  this  trouble, 
you  had  the  greater;  sent,  I  doubt  not,  to  us  both  of  God, 
that,  in  that  great  rest,  and,  as  we  call  it,  when  the  gospel 
triumphs,  we  should  not  be  so  careless  and  so  insolent  as 
others  were,  who,  although  they  professed  Christ  in  their 
mouths,  yet  they  sought  nothing  but  the  world,  with  hand, 
with  foot,  with  counsel,  and  wisdom.  And  although  at  this 
present  hour  comfort  appears  not,  yet,  before  all  the  plagues 
are  poured  out,  it  will  be  known  that  there  is  a  God  who 
taketh  care  for  his  own. 

Secondly,  is  to  be  noted,  that  the  nature  and  disposition 
of  the  true  sons  of  God  in  the  time  of  their  trouble,  is  to 
impute  unto  God  some  other  affection  than  there  is,  or 
can  be  in  him,  towards  his  children,  and  sometimes  to 
complain  against  God,  as  though  he  did  those  things 
which,  in  very  deed,  he  cannot  do  to  his  elect.  David  and 
Job  often  complained  that  God  had  left  them ;  was  become 
their  enemy ;  regarded  not  their  prayers ;  and  took  no 
heed  to  deliver  them ;  and  yet  it  is  impossible  that  God 
should  either  leave  his  chosen,  or  that  he  should  despise 
the  humble  petitions  of  such  as  implore  his  support.  But 
such  complaints  are  the  voice  of  the  flesh,  wherewith  God 
is  not  offended  so  as  to  reject  his  elect,  but  pardons  them 
among  their  other  innumerable  sins  and  infirmities ;  and 
therefore,  beloved,  despair  not,  although  the  flesh  some- 
times burst  forth  into  heavy  complaints,  as  it  were,  accus- 
ing God.  You  are  not  more  perfect  than  were  David 
and  Job;  and  you  cannot  be  so  perfect  as  Christ  Jesus 
himself  was,  who,  upon  the  cross,  cried,  "  My  God,  my 
God,  why  hast  thou  forsaken  me  V  Consider,  dear  mother, 
how  lamentable  and  horrible  were  those  words  to  the 
Son  of  God.  And  David,  in  the  eighty-eighth  psalm, 
which,  for  the  better  understanding,  I  desire  you  to  read, 

*  King  Edward  the  sixth  is  reported  to  have  offered  Knox  a 
bishopric. 


Exposition  of  the  Sixth  Psalm.  45 

complains  unto  God,  that,  night  and  day,  he  had  cried,  and 
yet  he  was  not  delivered ;  "  But,"  saith  he,  "  my  soul  is 
filled  with  grief;  I  am  as  a  man  without  strength,  I  am 
like  unto  those  that  are  gone  down  to  the  pit,  of  whom  thou 
hast  no  more  mind;  like  unto  those  that  are  cut  off  by 
the  hand :  thou  hast  put  me  into  a  deep  dungeon,  all  thy 
wrath  lieth  upon  me.  Why  leavest  thou  me,  Lord?  Why 
hidest  thou  thy  face  from  me?  Thou  hast  removed  all  my 
friends  from  me;  thou  hast  made  me  odious  unto  them." 
And  thus  he  endeth  his  psalm  and  complaint,  without  men- 
tion of  any  comfort  received. 

And  Job,  in  divers  places  of  his  book,  makes  even  the 
same  complaints;  sometimes  saying  that  God  was  his 
enemy,  and  had  set  him,  as  it  were,  for  a  mark  to  shoot  at, 
and,  therefore,  that  his  soul  desires  actual  destruction.  These 
things  I  recite  unto  you,  dearly  beloved,  understanding  what 
have  been  your  troubles  heretofore,  and  knowing  thatsatan 
will  not  cease  now  to  persuade  your  tender  conscience  that 
none  of  God's  elect  have  been  in  like  case  as  you  are.  But 
by  these  precedents,  and  many  other  places,  which  I  have 
no  opportunity  now  to  collect,  it  plainly  appears  that  God's 
chosen  children  have  suffered  the  like  temptations.  I  re- 
member that  you  have  often  complained  of  the  grudging 
and  murmuring  that  you  find  within  yourself,  fearing  that 
it  provoked  God  to  more  displeasure.  Behold  and  con- 
sider, dear  mother,  what  God  has  borne  with  in  his  saints 
before;  will  he  not  bear  the  same  with  you,  being  most 
sorry  for  your  imperfections?  He  cannot  do  otherwise. 
But  as  his  wisdom  hath  made  us  all  of  one  mass  and  nature 
— earth  and  earthly,  and  as  he  hath  redeemed  us  with  one 
propitiation — the  blood  of  his  only  Son,  so  must  he,  ac- 
cording to  his  promise,  alike  mercifully  pardon  the  offences 
of  all  those  who  pray  in  the  name  of  the  Lord  Jesus;  those, 
I  mean,  that  refuse  all  other  justice*  but  his  alone. 

But  to  our  matter:  from  these  things  it  is  plain  that 
God's  elect,  before  you,  have  suffered  the  like  cross  as  at 
present  you  suffer;  that  they  have  complained  as  you  com- 
plain ;  that  they  have  thought  themselves  cast  off  as  you 
have  thought,  and  yet  may  still  think  yourself  to  be;  and 
yet,  nevertheless,  they  were  sure  in  God's  favour.  Hope, 
dear  mother,  and  look  you  for  the  same;  hope  I  say, 
against  hope:  how  horrible   the   pain  to  suffer  the  cross 

*  Righteousness. 
KNOX.  7 


46  Knox. 

none  can  express,  except  such  as  have  proved  it;  fearful 
it  is  for  the  very  pain  itself,  but  most  fearful  it  is  for  that 
the  godly,  so  tormented,  judge  God  to  be  angry,  in  fury, 
and  to  rage  against  them,  as  is  before  expressed. 

Seeing  we  have  found  this  cross  appertains  to  God's 
children,  it  shall  be  profitable  and  necessary  to  search  out 
the  causes  of  the  same.  Plain  it  is  that  not  only  God 
worketh  all  to  the  profit  of  his  elect,  but  also  that  he 
worketh  it  of  such  love  toward  them,  and  with  such  wis- 
dom, that  otherwise  things  could  not  be.  And  to  under- 
stand this  is  very  profitable,  partly  to  satisfy  the  grudging 
complaints  of  the  flesh,  which  in  trouble,  commonly  ques- 
tions, Why  doth  God  this  or  that?  And  although  the  flesh 
in  this  earth  can  never  be  fully  satisfied ;  but  even  as  hun- 
ger and  thirst,  from  time  to  time,  assault  it,  so  do  other 
more  gross  imperfections;  yet  the  inward  man  which 
sobbeth  unto  God,  knowing  the  causes  why  the  very  just* 
are  so  troubled  and  tormented  in  body  and  spirit  in  this 
life,  receives  some  comforts,  and  obtains  some  stay  on  God's 
mercy,  by  knowing  the  causes  of  the  trouble.  All  causes 
I  may  not  recite,  but  two  or  three  of  the  principal  I  will 
touch  upon. 

The  first  is,  to  provoke  in  God's  elect  a  hatred  of  sin, 
and  unfeigned  repentance  of  the  same;  which  cause,  if  it 
were  rightly  considered,  were  sufficient  to  make  all  spirit- 
ual and  corporeal  troubles  tolerable  unto  us;  for  seeing 
that  without  repentance  no  man  attains  unto  God's  mercy, 
(for  it  is  now  appointed  by  him  whose  wisdom  is  infinite, 
of  those  that  are  converted  to  the  feeling  of  sin,)  and  that 
without  mercy  no  man  can  come  to  joy :  is  not  that  which 
causes  us  to  understand  what  repentance  is,  gladly  to  be 
received  and  embraced?  Repentance  contains  within  it  a 
knowledge  of  sin,  sorrow  for  it,  and  a  hatred  of  it,  together 
with  a  hope  of  mercy.  It  is  very  evident  that  God's  own 
children  have  not,  at  all  times,  the  right  knowledge  of  sin, 
that  is  to  say,  how  odious  it  is  before  God ;  much  less  have 
they  the  sorrow  for  it,  and  hatred  of  it,  which  if  they  had, 
as  they  could  not  sin,  so  should  they  never  be  able,  hav- 
ing that  same  true  sense  of  God's  wrath  against  sin,  to  de- 
light in  any  thing  that  appertains  to  the  flesh.  .  .  And 
therefore  God,  for  such  purposes  as  are  known  to  himself, 
sometimes  suspends  from  his  own  children  this  sense  and 

*  Truly  righteous. 


Exposition  of  the  Sixth  Psalm.  47 

feeling  of  his  wrath  against  sin ;  as  no  doubt  he  did  with 
David,  not  only  before  his  sin,  but  also  a  certain  time  after. 
But  lest  the  sons  and  daughters  of  God  should  become 
altogether  insolent,  like  the  children  of  this  world,  his  holy 
Majesty  sends  unto  them  some  portion  of  this  aforesaid  cup, 
in  drinking  which  they  come  to  such  knowledge  as  they 
never  had  before.  For,  first,  they  feel  the  wrath  of  God 
working  against  sin,  whereby  they  learn  the  justice  of  God 
to  be  even  such  as  he  himself  pronounces;  that  he  may 
suffer  no  sin  to  be  unpunished.  And  thus  begin  they  to 
mourn  for  their  offences,  as  well  as  to  hate  the  same,  which 
otherwise  they  could  never  do;  for  nothing  is  so  pleasing 
to  this  corrupt  nature  of  man  as  sin :  and  things  pleasing 
to  nature,  nature  of  itself  cannot  hate.  But,  as  in  this 
conflict  God's  children  feel  torment,  and  that  most  grievous; 
as  they  mourn,  and  by  God's  Holy  Spirit  begin  to  hate  sin, 
so  they  come  also  to  a  more  high  knowledge;  which  is, 
that  man  cannot  be  a  saviour  to  himself;  for  how  shall  he 
save  himself  from  hell,  who  cannot  save  himself  from 
anguish  and  trouble  here  in  this  flesh,  while  he  yet  has 
strength,  wit,  reason,  and  understanding?  And  therefore 
must  he  be  compelled  in  his  heart  to  acknowledge,  that 
there  is  another  Mediator  betwixt  God's  justice  and  man- 
kind, than  any  that  ever  descended  of  the  corrupt  seed  of 
Adam;  yea,  than  any  creature  who  only  is  a  creature. 
And  by  the  knowledge  of  this  Mediator,  at  last  the  afflicted 
attain  some  sense  and  lively  feeling  of  God's  great  mercies 
declared  unto  mankind,  although  they  are  not  so  sensibly 
felt  as  the  pain  is.  And  although  that  torment,  by  this 
knowledge,  is  not  hastily  removed,  yet  the  patient  has 
some  hope  that  all  sorrow  shall  have  an  end;  and  that  is 
the  cause  why  he  sobbeth  and  groaneth  for  an  end  of  pain ; 
why  also  he  blasphemeth  not  God,  but  crieth  for  his  help, 
even  in  the  midst  of  his  anguish.  How  profitable  this  is 
to  the  children  of  God,  and  what  it  works  in  them,  as  the 
plain  Scripture  teaches,  so  experience  makes  us  under- 
stand. Verily  even  so  profitable  is  it  to  mourn  for  sin,  and 
to  hate  the  same;  to  know  the  Mediator  betwixt  God  and 
man;  and,  finally,  to  know  his  free  love  and  mercy  to- 
wards them;  so  necessary  is  it  to  drink  this  aforesaid  cup. 
What  it  worketh  in  them  none  know  but  such  as  taste  it. 
In  David  it  is  plain  that  it  wrought  humility  and  casting 
down  of  himself;  it  took  from  him  the  great  trust  that  he 
had  in  himself;  it  made  him  daily  to  fear,  and  earnestly  to 


48  Knox. 

pray,  that  he  should  not  afterwards  offend  in  like  manner, 
or  be  left  in  his  own  hands;  it  made  him  lowly,  although 
he  was  a  king;  it  made  him  merciful  when  he  might  have 
been  rigorous;  yea,  it  made  him  mourn  for  Absalom  his 
wicked  son. 

But  to  the  rest  of  the  causes.  The  second  cause  why 
God  permits  his  elect  to  taste  of  this  bitter  cup  is,  to  raise 
up  our  hearts  from  these  transitory  vanities;  for  so  foolish 
and  so  forgetful  are  we,  and  so  addicted  to  the  things  that 
are  present,  that,  unless  we  have  another  school-master 
than  human  reason,  and  some  other  spur  and  perpetual  re- 
membrance than  any  which  we  can  choose,  or  devise  our- 
selves, we  neither  can  assign,  nor  yet  rightly  remember, 
the  departure  from  this  vain  and  wicked  world,  to  the  king- 
dom that  is  prepared.  We  are  commanded  daily  to  pray, 
"Thy  kingdom  come;"  which  petition  asks  that  sin  may 
cease;  tha^  death  maybe  devoured;  that  transitory  trou- 
bles may  have  an  end ;  that  satan  may  be  trodden  under 
our  feet ;  that  the  whole  body  of  Christ  Jesus  may  be  re- 
stored to  life,  liberty,  and  joy;  and  that  the  powers  and 
kingdoms  of  this  earth  may  be  dissolved  and  destroyed  ; 
and  that  God  the  Father  may  be  all  in  all  things,  after  that 
his  Son  Christ  Jesus  hath  rendered  up  the  kingdom  for  ever. 
For  these  things  are  we  all  commanded  to  pray;  but  which 
of  us,  in  the  time  when  all  abounds  with  us,  when  neither 
body  nor  spirit  has  trouble,  from  our  heart,  and  without 
dissimulation,  can  wish  these  things.  Verily,  now  with 
our  mouths  we  may  speak  the  words;  but  the  heart  cannot 
trust  the  things  to  come,  except  we  are  in  such  a  strait  that 
worldly  things  are  unsavoury  unto  us;  and  so  they  neither 
can  nor  ever  will  be  but  under  the  cross.  Nor  yet  under 
all  kinds  of  crosses  are  worldly  things  unpleasant;  for,  in 
poverty,  riches  greatly  delight  many;  for  although  they 
lack  them,  yet  they  desire  to  have  them,  and  so  are  they 
neither  unsavoury  nor  unpleasant;  for  things  that  we  earn- 
estly covet  are  not  unpleasant  unto  us.  But  when  things 
appertaining  unto  the  flesh  are  sufficiently  ministered  unto 
us,  and  yet  none  of  them  can  mollify  our  anguish  or  pain, 
then  the  heart  sobbeth  to  God,  and  unfeignedly  wishes  an 
end  of  misery.  And,  therefore,  our  heavenly  Father, '  of 
his  infinite  wisdom,  to  hold  us  in  continual  remembrance 
that  in  this  wretched  world  there  is  no  rest,  permits  and 
suffers  us  to  be  tempted  and  tried  with  this  cross,  that  with 
an  unfeigned  heart  we  may  desire  not  only  an  end  of  our 


Exposition  of  the  Sixth  Psalm.  49 

troubles,  for  that  shall  come  by  death,  but  also  of  all  the 
troubles  of  the  church  of  God  ;  which  shall  be  before  the 
second  coming  of  our  Lord  Jesus. 

The  third  cause  I  collect  of  Moses'  words  to  the  Israel- 
ites, saying,  "  The  Lord  thy  God  shall  cast  out  these  na- 
tions by  little  and  little  before  thee;  he  will  not  cast  them 
out  all  at  once,  lest  perchance,  the  wild  beasts  be  multi- 
plied against  thee.  And  also  when  thou  shalt  enter  into 
that  land,  and  shalt  dwell  in  the  houses  which  thou  never 
buildedst,  and  that  thou  shalt  eat  and  be  filled,  give  thanks 
unto  the  Lord  thy  God,  and  beware  that  thou  forget  him 
not;  and  that  thou  say  not  in  thy  heart,  The  strength  of 
mine  own  hand  hath  brought  these  great  riches  unto  me." 
In  these  words  are  two  things  pertaining  to  our  matter 
most  worthy  to  be  noted.  First,  that  Moses  saith,  that  the 
Lord  will  not  at  once,  but  by  little  and  little,  destroy  those 
nations,  adding  the  cause,  lest,  perchance,  (saith  he,)  the 
wild  beasts  be  multiplied,  and  make  uproar  against  thee. 
The  second,  that  when  they  had  abundance,  then  they 
should  declare  themselves  mindful  of  God's  benefits,  and 
that  they  should  not  think  their  own  power,  wisdom,  or  pro- 
vision was  any  cause  that  they  had  the  enjoyment  of  those 
advantages. 

By  these  things,  the  Holy  Ghost  teaches  them,  that  like 
as  they  did  not  possess  nor  obtain  the  first  entrance  of  that 
land  by  their  own  strength,  but  that  the  Lord  God  freely 
gave  it  to  them,  so  likewise  were  they  not  able  to  brook* 
or  enjoy  the  same  by  any  power  of  themselves.  For  al- 
though God  should  have,  in  one  moment,  destroyed  all 
their  enemies,  yet,  if  he  should  not  have  been  their  per- 
petual safeguard,  the  wild  beasts  would  have  troubled 
them.  And  if  they  had  demanded  the  question,  Why  will 
you  not  destroy  the  wild  beasts  also?  he  answers,  Lest 
thou  forget  the  Lord  thy  God,  and  say  in  thy  heart,  My 
strength  hath  obtained  this  quietness  to  myself.  Consider, 
dearly  beloved,  that  such  things  as  the  Spirit  of  God  fore- 
saw to  be  dangerous  and  damnable  unto  them,  the  same 
things  are  to  be  feared  in  us;  for  all  things  came  unto  them 
by  figures.f  They  were,  in  Egypt,  corporeally  punished 
by  a  cruel  tyrant ;  we  were  in  spiritual  bondage  of  the  devil 
by  sin  and  unbelief.     God  gave  to  them  a  land  that  flowed 

*  Sustain,  retain. 

t  Happened  unto  them  for  ensamples.     1  Cor.  x.  11. 

7* 


50  Knox, 

with  milk  and  honey,  for  which  they  never  laboured ;  God 
has  opened  to  us  the  knowledge  of  Christ  Jesus,  which  we 
never  deserved,  nor  yet  hoped  for.  They  were  not  able  to 
defend  the  land,  after  they  were  possessed  of  it;  we  are  not 
able  to  retain  ourselves  in  the  true  knowledge  of  Christ 
Jesus,  but  by  his  own  grace  only.  Some  enemies  were  left 
to  exercise  them ;  sin  is  left  in  us  that  we  may  learn  to 
fight.  If  there  had  not  been  enemies,  wild  beasts  would 
have  multiplied  amongst  them ;  if  such  beasts  as  we  think 
most  trouble  us  were  not  permitted  so  to  do,  worse  beasts 
would  have  dominion  over  us;  that  is,  namely,  trust  in  our- 
selves, arrogance,  oblivion,  and  forgetfulness  of  that  estate 
from  which  God  hath  delivered  us,  together  with  a  light  esti- 
mation of  all  Christ's  merits  ;  which  sins  are  the  beasts  that, 
alas,  devour  no  small  number  of  men.  Neither  yet  let  any 
man  think,  that  if  all  kinds  of  crosses  were  taken  from  us 
during  the  time  we  bear  the  earthly  image  of  Adam,  that 
we  should  be  more  perfect  in  using  the  spiritual  gifts  of  God, 
namely,  the  remission  of  sins,  his  free  grace  and  Christ's 
righteousness,  for  which  we  never  laboured,  than  that  peo- 
ple would  have  been  in  using  of  those  corporeal  gifts. 

And  Moses  saith  unto  them,  Beware  that  thou  forget 
not  the  Lord  thy  God.  He  who  knoweth  the  secrets  of 
hearts  giveth  not  his  precepts  in  vain.  If  man's  heart 
had  not  been  prone  and  ready  to  forget  God,  and  to  glory 
in  his  own  strength,  God  had  not  given  this  precept,  and 
repeated  it  so  diligently;  for  his  Majesty  neither  doeth  nor 
speaketh  in  vain.  But  knowing  what  things  are  most  able 
to  blind  and  deceive  man,  the  wisdom  of  our  God,  by  his 
contrary  precepts,  gives  him  warning  of  the  same.  Ex- 
perience has  taught  us  how  such  beasts  have  troubled  the 
church  of  God,  to  speak  nothing  of  the  time  of  the  pro- 
phets, of  the  apostles,  or  of  the  primitive  church.  What 
trouble  Pelagius  made  by  his  heresy,  affirming  that  man, 
by  natural  power  and  free  will,  might  fulfil  the  law  of  God, 
and  deserve  for  himself  remission  and  grace.*  And  to 
come  a  little  nearer  to  our  own  age,  hath  it  not  been  openly 
preached  and  affirmed  in  schools,  and  set  out  by  writings, 
that  faith  alone  doth  not  justify,  but  works  do  also  justify? 
Hath  it  not  been  taught  that  good  works  may  go  before 

*  Pelagius  was  a  British  monk;  he  denied  original  sin,  and 
taught  that  men  might  be  saved  by  their  own  works.  His  heresy 
began  to  appear  at  the  commencement  of  the  fifth  century. 


Exposition  of  the  Sixth  Psalm.  51 

faith,  and  may  induce  God  to  give  his  graces?  What  hath 
been  taught  of  men's  merits,  and  of  the  works  of  super- 
erogation? Some  openly  affirming,  that  some  men  have 
wrought  more  good  works  than  were  necessary  to  their 
own  salvation.  I  pray  you,  consider  if  these  men  said  not, 
Our  hand  and  our  strength  have  given  these  things  unto 
us.  What  were  these  devilish  heresies,  and  others  that 
have  infected  the  whole  papistry?  Assuredly  they  were 
cruel  and  ravenous  beasts,  able  to  devour  the  souls  of  all 
those  upon  whom  they  get  the  upper  hand.  But  the  mer- 
ciful providence  of  our  gracious  God,  willing  our  salvation, 
will  not  suffer  us  to  come  to  that  unthankfulness  and  obli- 
vion. And  therefore  here  he  permitteth  us,  with  his  apos- 
tle Paul,  to  be  buffeted  of  our  enemies,  to  the  end  that  we 
may  mourn  for  sin,  and  hate  the  same;  that  we  may  know 
the  only  Mediator,  and  the  dignity  of  his  office;  that  we 
may  unfeignedly  long  for  the  coming  of  our  Lord  Jesus. 
And  that  we  neither  be  presumptuous,  lightly  esteeming 
Christ's  death,  nor  yet  unmindful  of  our  former  estate  and 
miseries.  And  so  this  cup  is,  as  it  were,  a  medicine  pre- 
pared by  the  wisdom  of  our  eternal  Physician,  who  alone 
knoweth  the  remedies  of  our  corrupt  nature. 

Advert  and  mark,  dear  mother,  that  all  comes  to  us  for 
our  most  singular  profit.  It  is  a  medicine,  and  therefore 
for  the  time  it  cannot  be  pleasing.  But  how  gladly  when 
the  body  was  sick,  would  we  use,  and  receive,  and  drink 
the  medicine  which  would  remove  sickness  and  restore 
health,  how  unpleasant  and  bitter  soever  it  was!  But  oh, 
how  much  more  ought  we,  with  patience  and  thanksgiving, 
to  receive  this  medicine  of  our  Father's  hand,  which,  his 
Holy  Spirit  so  working  the  same,  removes  many  mortal  dis- 
eases from  our  souls;  such  as  pride,  presumption,  contempt 
of  grace,  and  unthankfulness;  which  are  the  very  mortal 
diseases,  that,  by  unbelief,  slay  the  soul;  and  restores  unto 
us  lowliness,  fear,  invocation  of  God's  name,  remembrance 
of  our  own  weakness,  and  of  God's  infinite  benefits,  by 
Christ  received;  which  are  very  evident  signs  that  Jesus 
Christ  lives  in  us.  What  signs  and  tokens  of  these  things 
have  appeared  in  you,  and  in  others  that  are  in  your  com- 
pany, since  your  first  profession  of  Christ  Jesus,  it  needs 
not  to  rehearse.  God  grant  that  the  eyes  of  men  be  not 
blinded  to  their  own  perdition. 

But  to  our  purpose :  dearly  beloved,  accept  this  cup  from 
the  hands  of  our  heavenly  Father,  and  although  your  pains 


52  Knox. 

are  almost  intolerable,  yet  cast  yourself,  because  you  have 
no  other  refuge,  before  the  throne  of  God's  mercy,  and, 
with  the  prophet  David,  being  in  like  trouble,  say  unto  him, 
"  Have  mercy  upon  me,  O  Lord,  for  I  am  weak!  Lord, 
heal  me,  for  all  my  bones  are  vexed!" 

Then  David  proceeds  in  his  prayer,  adding  certain  causes 
why  he  should  be  heard,  and  obtain  his  petitions.  But 
first  we  will  speak  of  his  prayers,  as  they  are  in  order 
throughout  this  whole  psalm.  David  desires  four  things 
in  this  his  vehement  trouble.  In  the  first  verse,  he  asks, 
that  God  would  not  punish  him  in  his  heavy  displeasure 
and  wrath.  In  the  second  verse,  he  asks,  that  God  should 
have  mercy  upon  him,  and  in  the  third  verse  he  desires 
that  he  should  heal  him,  and  in  the  fourth  verse,  he  asks 
that  God  should  return  unto  him,  and  that  he  should  save 
his  soul.  Every  one  of  these  things  was  so  necessary  unto 
David,  that  lacking  any  one  of  them,  he  judges  himself 
most  miserable.  He  felt  the  wrath  of  God,  and  therefore 
desired  the  same  to  be  removed.  He  had  offended,  and 
therefore  desired  mercy.  He  was  fallen  into  most  danger- 
ous sickness,  and  therefore  he  cried  for  bodily  health.  God 
appeared  to  be  departed  from  him,  and  therefore  he  desired 
that  the  comfort  of  the  Holy  Ghost  should  return  unto  him. 
And  thus  was  David,  not  as  the  most  part  of  men  common- 
ly are,  who,  in  their  prayers,  usually,  and  of  custom  often- 
times, do  ask  with  their  mouths  such  things  as  their  hearts 
do  not  greatly  desire  to  obtain. 

But  let  us  mark  principally  what  things  are  to  be  noted 
in  these  his  prayers,  which  he,  with  earnest  mind,  poured 
forth  before  God.  It  is  evident,  that  David  in  these  his 
prayers  sustained  and  felt  the  very  sense  of  God's  wrath; 
and  also  that  he  understood  clearly  that  it  was  God  only 
that  troubled  him,  and  had  laid  that  sore  scourge  upon 
him.  And  yet  he  sought  support  or  aid  no  where  but 
from  God  alone,  who  appeared  to  be  angry  with  him. 
This  is  easy  to  be  spoken,  and  the  most  part  of  men  will 
judge  it  but  a  light  matter  to  flee  to  God  in  their  troubles. 
I  confess,  indeed,  that  if  our  troubles  come  by  man's 
tyranny,  then  the  most  sure  and  most  easy  way  is  to  run 
to  God  for  defence  and  aid.  But  if  God  appear  to  be 
our  enemy,  to  be  angry  with,  and  to  have  left  us,  how 
hard  and  difficult  it  is  then  to  call  for  his  grace  and  for  his 
assistance  none  knows,  except  such  as  have  learned  it  by 
experience,  neither  yet  can  any  man  so  do,  except  the  elect 


Exposition  of  the  Sixth  Psalm.  53 

children  of  God.  For  so  strong  are  the  enemies  who,  with 
great  violence,  invade  the  troubled  conscience  in  that  trou- 
blous battle,  that  unless  the  hidden  seed  of  God  should 
make  them  hope  against  hope,  they  could  never  look  for 
any  deliverance  or  comfort.  The  flesh  lacketh  not  reasons 
and  persuasions  to  bring  us  from  God.  The  devil,  by  him- 
self and  by  his  messengers,  dares  boldly  say  and  affirm 
that  we  have  nothing  to  do  with  God.  And  a  weak  faith 
is  often  compelled  to  confess  both  the  accusations  and  rea- 
sons to  be  most  true. 

In  time  of  trouble,  the  flesh  reasons  thus — O  wretched 
man,  perceivest  thou  not  that  God  is  angry  with  thee,  he 
plagueth  thee  in  his  hot  displeasure,  therefore  it  is  in  vain 
for  thee  to  call  upon  him.  The  devil,  by  his  suggestion 
or  by  his  ministers,  amplifies  and  aggravates  these  things 
already  mentioned,  affirming  his  assertions,  and  beating 
them  into  the  conscience  of  the  sorely  afflicted  in  this  man- 
ner— God  plagueth  thee  for  thy  iniquity,  thou  hast  offended 
his  holy  law,  therefore  it  is  labour  lost  to  cry  for  mercy  or 
relief;  for  his  justice  must  needs  take  vengeance  upon  all 
disobedient  offenders.  In  the  mean  season,  a  weak  faith 
is  compelled  to  confess  and  acknowledge  the  accusations 
to  be  most  true;  for  who  can  deny  that  he  has  deserved 
God's  punishments?  The  flesh  feels  the  torments,  and  our 
weakness  cries  out  that  all  is  true,  and  no  point  can  be 
denied. 

The  vehemence  of  this  battle  may  be  plainly  espied  in 
the  account  of  the  sickness  of  Hezekiah,  and  in  the  history 
of  Job.  Hezekiah,  after  he  had,  with  lamentable  tears, 
complained  that  his  life  was  taken  away,  and  cut  off  before 
his  time;  that  violence  was  done  unto  him,  and  that  God 
had  bruised  all  his  bones  like  a  lion,  at  last  he  saith, 
"  Be  thou  surety  for  me,  O  Lord;"  but  immediately  upon 
these  words,  as  it  were  correcting  himself,  he  addeth, 
"What  shall  I  say,  it  is  he  that  hath  done  it!"  as  if  he 
had  said,  to  what  purpose  complain  I  to  him?  If  he  had 
any  pleasure  in  me,  he  would  not  have  treated  me  in  this 
manner:  it  is  he  himself,  who  I  thought  should  have  been 
my  surety  and  defender,  that  hath  wrapped  me  in  all  this 
wretched  misery:  he  cannot  be  angry  and  merciful  at 
once,  (so  judgeth  the  flesh,)  for  in  him  there  is  no  contra- 
riety. I  feel  him  to  be  angry  with  me,  and  therefore  it  is 
vain  that  I  complain  or  call  upon  him.  This,  also,  may 
be  perceived  in  Job,  who,  after  that  he  was  accused  by  his 


54  Knox. 

friends,  as  one  that  had  deserved  the  plague  of  God;  and 
after  that  his  wife  had  willed  him  to  refuse  all  justice,  and 
to  curse  God  and  so  to  die;  after  his  most  grievous  com- 
plaints, he  saith,  "  When  I  called  upon  him,  and  he  hath 
answered,  yet  believe  I  not  that  he  hath  heard  my  voice." 
As  if  Job  would  say,  So  terrible  are  my  torments,  so 
vehement  is  my  pain  and  anguish,  that,  although,  verily 
God  hath  heard  my  petitions,  yet  I  feel  not  that  he  will 
grant  me  my  request.  Here  is  a  strong  battle,  when 
the}'  perfectly  understand  that  there  is  no  remedy,  but  in 
God  only,  and  yet  they  look  for  no  support  from  God's 
hand,  as  might  appear  to  man's  judgment:  for  he  that 
saith  that  God  punishes  him,  and  therefore  cannot  be 
merciful,  and  he  who  doubteth  whether  God  hears  him  or 
not,  appears  to  have  cast  away  all  hope  of  God's  deliver- 
ance. 

These  things  I  put  you  in  mind  of,  beloved  mother,  that, 
although  your  pains  sometimes  are  so  horrible,  that  you 
find  no  release  nor  comfort,  either  in  spirit  or  body,  yet 
if  the  heart  can  only  sob  unto  God,  despair  not,  you  shall 
obtain  your  heart's  desire ;  and  destitute  you  are  not,  if  you 
shall  obtain  your  heart's  desire.  For  at  such  time  as  the 
flesh,  natural  reason,  the  law  of  God,  the  present  torment, 
and  the  devil,  at  once  do  cry,  God  is  angry,  and  therefore 
is  there  neither  help  nor  remedy  to  be  hoped  for  at  his 
hands — At  such  time,  I  say,  to  sob  unto  God  is  the  demon- 
stration of  the  secret  seed  of  God,  which  is  hid  in  God's 
elect  children ;  and  that  sob  alone  is  a  more  acceptable  sa- 
crifice unto  our  God,  than,  without  this  cross,  to  give  our 
bodies  to  be  burnt,  even  for  the  truth's  sake.  For  if  God 
be  present  by  assistance  of  his  Holy  Spirit,  so  that  no 
doubt  is  in  our  conscience,  but  that  assuredly  we  stand 
in  God's  favour,  what  can  bodily  trouble  hurt  the  soul  or 
mind,  seeing  the  bitter  frosty  wind  cannot  hurt  the  body 
itself,  which  is  most  warmly  covered  and  clad  from  violence 
of  the  cold. 

But  when  the  Spirit  of  God  appears  to  be  absent,  yea, 
when  God  himself  appears  to  be  our  enemy,  then  to  say, 
or  to  think,  with  Job  in  his  trouble,  "  Although  he  should 
destroy  or  slay  me,  yet  will  I  trust  in  him"  —  O,  what  is 
the  strength  and  vehemence  of  that  faith,  which  so  looks 
for  mercy,  when  the  whole  man  feels  nothing  but  dolours 
on  every  side  ?  Assuredly  that  hope  shall  never  be  con- 
founded, for  so  is  it  promised  by  Him  who  cannot  repent 


Exposition  of  the  Sixth  Psalm.  55 

of  his  mercy  and  goodness.  Rejoice,  mother,  and  fight  to 
the  end,  for  sure  1  am  that  you  are  not  utterly  destitute  of 
that  Spirit  who  taught  David  and  Job.  What  obedience  I 
have  heard  you  give  unto  God,  in  your  most  strong  tor- 
ment, it  needs  not  for  me  to  write;  only  I  desire,  which  is 
a  portion  of  my  daily  prayer,  God  our  Father,  for  Christ 
Jesus  his  Son's  sake,  that  in  all  your  trouble  you  may  con- 
tinue as  I  have  left  you,  and  that,  with  David,  you  may 
sob;  although  the  mouth  may  not  speak,  yet  let  the  heart 
groan,  and  say,  Have  mercy  upon  me,  O  Lord,  and  heal 
me.  And  then  I  nothing  doubt,  your  grievous  torments 
shall  not  molest  you  for  ever,  but  shortly  shall  have  an  end, 
to  your  everlasting  consolation  and  comfort. 

You  think,  peradventure,  that  you  will  gladly  call  and 
pray  for  mercy,  but  the  knowledge  of  your  sins  hinders 
you.  Consider,  dearly  beloved,  that  all  physic  or  medi- 
cine serves  only  for  the  patient;  so  does  mercy  serve  only 
for  the  sinner,  yea,  for  the  wretched  and  most  miserable 
sinner.  Did  not  David  understand  himself  to  be  a  sinner, 
an  adulterer,  and  a  shedder  of  innocent  blood?  Yea,  knew 
he  not  also  that  he  was  punished  for  his  sins?  Yes,  verily 
he  did,  and  therefore  he  called  for  mercy;  which  he  that 
knows  not  the  heaviness  and  multitude  of  sins  can  in  no 
wise  do,  but  most  commonly  despises  mercy  when  it  is 
offered;  or,  at  least,  the  man  or  woman  that  feels  not  the 
burden  of  sin,  lightly  regards  mercy,  because  he  feels  not 
how  necessary  it  is  to  him;  as  betwixt  Christ  and  the  proud 
pharisees,  in  many  places  of  the  New  Testament  it  is  to  be 
seen.  And  therefore,  dear  mother,  if  your  adversary  trou- 
ble you  with  your  sins,  either  past  or  present,  objecting  that 
mercy  appertains  not  unto  you,  by  reason  of  your  sins, 
answer  unto  him  as  you  are  taught  by  our  Saviour  Christ 
Jesus,  that  the  whole  needeth  not  a  physician,  neither  yet 
the  just,  mercy  or  pardon.  But  that  our  Christ  is  come  to 
give  sight  to  the  blind,  and  to  call  sinners  to  repentance, 
of  whom  you  acknowledge  yourself  to  be  the  greatest,  and 
yet  that  you  doubt  not  to  obtain  mercy,  because  it  was 
never  denied  to  any  that  asked  the  same  in  faith,  and  thus 
no  doubt  you  shall  obtain  victory  by  Christ  Jesus,  to  whom 
be  praise  for  ever.    Amen. 

In  the  rest  of  David's  prayer  now  will  we  be  shorter, 
that  we  may  come  to  the  ground  of  the  same.  After  de- 
siring of  mercy,  David  desires  a  corporeal  benefit,  saying, 


56  Knox. 

"  Heal  me,  Lord"  Hereof  is  to  be  noted  that  bodily- 
health,  being  the  gift  of  God,  may  be  asked  of  him  with- 
out sin,  although  we  understand  ourselves  to  be  punished 
for  our  offences;  neither  in  so  praying,  are  we  contrary  to 
God's  will.  For  his  providence  has  planted  in  the  nature 
of  man  a  desire  of  health,  and  a  desire  that  it  may  be 
preserved;  and,  therefore,  he  is  not  offended  that  we  ask 
health  of  body  when  we  want  it,  neither  yet,  that  we  seek 
preservation  of  our  health  by  such  ordinary  means  as  His 
Majesty  hath  appointed.  Provided  always,  that  God  him- 
self be  first  sought,  and  that  we  desire  neither  life  nor 
health  to  the  hinderance  of  God's  glory,  nor  to  the  hurt  or 
destruction  of  others  our  brethren;  but,  rather,  that  by  this, 
God's  glory  may  be  promoted,  also  that  others,  our  breth- 
ren, by  our  strength,  health,  and  life  may  be  comforted 
and  defended.  These  things  now  rightly  observed,  it  is 
no  sin  earnestly  to  ask  of  God  health  of  body,  although  we 
know  our  sickness  to  be  the  very  hand  of  God,  punishing 
or  correcting  our  former  evil  life. 

This  I  write,  because  some  men  are  so  severe,  that  they 
would  not  that  we  ask  bodily  health  of  God,  because  the 
sickness  is  sent  to  us  by  him.  But  such  men  do  not 
rightly  understand,  neither  yet  consider,  that  sickness  is  a 
trouble  to  the  body,  and  that  God  commands  us  to  call 
for  his  help  in  all  our  troubles.  Surely,  our  submission 
and  prayers  in  such  extremity  is  the  greatest  glory  that  we 
can  give  unto  our  God.  For  so  doing,  we  think  that  his 
mercy  abounds  above  his  judgment,  and  so  we  are  bold  to 
pray  for  the  withdrawing  of  his  scourge;  which  petition, 
no  doubt,  he  must  grant,  for  so  he  promises  by  his  prophet 
Jeremiah,  saying,  "  If  I  have  spoken  against  any  nation  or 
city,  saying,  that  I  will  destroy  it,  and  if  it  turn  from  ini- 
quity, and  repent,  it  shall  repent  me  also  of  the  plagues  that 
I  have  spoken  against  it."  God  promises  to  show  mercy 
to  a  whole  city  or  nation  if  it  repent;  and  will  he  not  do 
the  same  to  a  particular  person,  if,  in  his  sickness,  he  calls 
for  grace?  He  has  showed  to  us  that  he  will,  by  divers 
examples,  and  especially  by  the  leprosy  of  Miriam,  the  sis- 
ter of  Moses  and  Aaron,  which  she  received  of  the  Lord's 
hand,  punishing  her  high  and  haughty  mind;  and  upon  her 
submission,  and  at  the  prayer  of  Moses,  she  shortly  was 
restored  again  to  health. 

But  to  proceed.  David,  moreover,  prayeth,  "  Turn 
again,  O  Lord."     It  appeared  unto  David,  being  in  the 


Exposition  of  the  Sixth  Psalm.  57 

extremity  of  his  pain,  that  God  was  altogether  departed 
from  him,  for  so  this  iiesh,  yea,  the  whole  man,  ahvay 
judges  when  trouble  works  for  any  continuance  of  time. 
David  had  sustained  trouble  many  days ;  he  had  prayed, 
and  yet  was  not  delivered;  and,  therefore,  he  judges  that 
God,  being  offended  for  his  sins,  had  left  him.  And  yet 
it  is  plain  that  God  was  with  him,  working  repentance  in 
his  heart  by  his  Holy  Spirit;  expressing  ibrth  those  sobs 
and  groans,  as  also  the  desire  he  had  to  be  restored  to  that 
comfort  and  consolation  which  sometimes  he  had  felt,  by 
the  intercourse  which  he  had  with  God.  All  these  mo- 
tions, I  say,  were  the  operations  of  God's  Holy  Spirit  ; 
and  yet  David  could  perceive  no  comfort  nor  presence  of 
God  in  his  trouble,  but  lamentably  complains,  as  you  have 
before  heard.  Hereof  it  is  plain,  that  the  very  elect  some- 
times are  without  all  feeling  of  consolation,  and  that  they 
think  themselves  altogether  destitute,  as  may  be  seen  in 
David. 

But  it  is  chiefly  to  be  noted,  that  David  in  his  anguish 
remembers  that  God  sometimes  had  been  familiar*  with 
him,  for  he  saith,  "Turn  again,  O  Lord,"  signifying 
hereby,  that  before  he  had  felt  the  sweetness  of  God's 
presence;  but  now  he  was  left  to  himself  without  feeling 
of  comfort  or  consolation.  For  thus  David  appears  to 
complain,  Hast  thou  not  been  familiar  with  me,  O  Lord, 
thy  unprofitable  servant?  Didst  thou  not  call  me  from 
keeping  sheep,  to  be  anointed  king  over  thy  people  Israel  ? 
Didst  not  thou  so  encourage  my  mind,  that  I  feared  not 
the  fresh  strength  of  the  cruel  lion,  neither  yet  the  devour- 
ing teeth  of  the  hungry  bear;  from  whose  jaws  I  delivered 
my  sheep  ?  Didst  not  thou  once  inflame  my  heart  with 
the  zeal  of  thy  holy  name,  that  when  all  Israel  were  so 
afraid  that  none  durst  encounter  with  that  monster  Goli- 
ath, yet  the  Holy  Spirit  made  me  so  bold  and  so  valiant, 
that,  without  harness  or  weapons,  except  my  sling,  staff, 
and  stones,  I  durst  enterprise  battle  singly  against  him? 
Was  it  not  thy  own  strength  that  gave  me  victory,  not 
only  at  that  time,  but  also  over  all  other  enemies  that  have 
sought  my  life  since  ?  Hast  thou  not  made  me  so  glad  by 
the  multitude  of  thy  mercies  and  thy  most  gracious  favour, 
which  thou  from  time  to  time  hast  most  abundantly  poured 
upon  me,  so  that  both  soul  and  body  have  rejoiced  through 
the  gladness  of  thy  countenance?  Hast  thou  not  been  so 
*  Present. 

KNOX.  8 


58  Knox. 

effectually  present  with  me  in  troubles  and  dangers,  that 
my  very  enemies  have  known  and  confessed  that  thy 
power  was  always  with  me,  and  that  thou  didst  take  my 
defence  upon  thy  own  self?  And  wilt  thou  now  so  leave 
the  habitation  that  thou  hast  chosen?  Shall  it  be  left  deso- 
late for  ever,  and  can  thy  mercies  have  an  end,  and  shall 
thy  fatherly  pity  never  appear  more  unto  me  ?  Wilt  thou 
leave  me  for  ever,  thus  to  be  tormented,  whom  thy  good- 
ness has  aforetime  so  abundantly  comforted?  O  Lord,  I 
am  sure  thy  free  mercies  will  not  so  entreat  me,  and  there- 
fore turn  again,  O  Lord,  my  God ;  and  make  me  glad  with 
thy  countenance,  whom  of  long  time  thou  hast  left  void  of 
consolation  and  joy. 

Mark,  and  consider,  dearly  beloved,  in  what  state  David 
was,  when  he  had  no  other  comfort,  except  only  the  re- 
membrance of  God's  former  benefits  showed  unto  him. 
And,  therefore,  marvel  you  not,  nor  yet  despair,  yea, 
although  you  find  yourself  in  the  same  case  that  David 
was.  Sure  I  am,  that  your  own  heart  must  confess  that 
you  have  received  even  like  benefits  of  the  hands  of  God 
as  David  did.  He  hath  called  you  from  a  more  vile  office 
than  from  the  keeping  of  sheep,  to  as  great  a  dignity 
(touching  the  everlasting  inheritance)  as  he  did  David. 
For,  from  the  service  of  the  devil  and  sin,  he  hath  anointed 
us  priests  and  kings  by  the  blood  of  his  only  Son  Jesus. 
He  hath  given  you  courage  and  boldness  to  fight  against 
more  cruel,  more  subtle,  more  dangerous  enemies ;  and 
against  enemies  that  are  more  near  unto  you  than  were 
either  the  lion,  the  bear,  or  Goliath,  to  David.  Against 
the  devil,  I  mean,  and  his  assaults;  against  your  own  flesh, 
and  most  inward  affections ;  against  the  multitude  of  them 
that  were  (and  yet  remain)  enemies  to  Christ's  religion  ; 
yea,  and  against  some  of  your  most  natural  friends,  who 
appear  to  profess  Christ  with  you,  and  in  that  respect  the 
battle  is  more  vehement.  What  boldness  I  have  seen 
with  you  in  all  such  conflicts,  it  needs  not  for  me  to  re- 
hearse. I  write  this  to  the  praise  of  God,  I  have  won- 
dered at  that  bold  constancy  which  I  have  found  in  you  at 
such  time  as  my  own  heart  was  faint.  Sure  I  am,  that 
flesh  and  blood  could  never  have  persuaded  you  to  have 
contemned  and  set  at  nought  those  things  which  the  world 
most  esteems.  You  have  tasted  and  felt  of  God's  goodness 
in  such  measure,  that  you  are  able  not  only  to  reason  and 
speak,  but  also,  by  the  Spirit  of  God  working  in  you,  to 


Exposition  of  the  Sixth  Psalm.  59 

give  comfort  and  consolation  to  such  as  were  in  trouble. 
And  therefore,  dear  mother,  think  not  that  God  will  leave 
his  own  mansion  for  ever.  No,  it  is  impossible  that  the 
devil  shall  occupy  God's  inheritance,  or  yet  that  God  shall 
so  leave  and  forsake  his  holy  temple  that  he  will  not 
sanctify  the  same.  Again,  God  sometimes  suspends  his 
own  presence  from  his  elect,  as  here  by  David  may  be 
seen,  and  very  often  suffers  his  elect  to  taste  of  bitterness 
and  grief  for  such  causes  as  are  before  expressed.  But  to 
suffer  them  to  be  wrested  out  of  his  hands,  that  he  neither 
will  nor  may  permit;  for  if  so,  he  were  a  mutable  God, 
and  would  give  his  glory  to  another,  if  he  permitted  himself 
to  be  overcome  of  his  adversaries,  which  is  as  impossible, 
as  it  is  that  God  shall  cease  to  be  God. 

Now  last,  David  prayeth,  "Deliver  my  soul  and  save 
me.''''  In  this  prayer  David  desired  to  be  delivered  from 
the  bodily  death  at  that  time,  and  his  soul  to  be  saved  from 
the  present  plagues  and  grievous  torments  that  he  sus- 
tained. In  which  it  might  appear  to  some  that  he  was 
more  addicted  to  this  present  life,  and  that  he  loved  more 
the  quietness  of  the  flesh  than  it  became  a  spiritual  man  to 
do.  But,  as  before  is  said,  God  hath  naturally  engrafted 
and  planted  in  man  this  love  of  life,  tranquillity,  and 
rest;  and  the  most  spiritual  man  oftentimes  desires  them, 
because  they  are  seals  and  witnesses  of  the  league*  and 
fellowship  that  is  between  God  and  his  elect.  And  although 
trouble  most  commonly  follows  the  friends  of  God,  yet  he 
is  not  offended  that  earnestly  we  ask  our  quietness;  nei- 
ther is  that  desire  any  declaration  of  carnality  or  of  inor- 
dinate love  that  we  have  to  the  world,  considering  that 
the  final  cause  wherefore  we  desire  to  live,  is  not  for  enjoy- 
ing of  worldly  pleasure,  for  many  times  in  the  midst  of 
those,  we  grant  and  confess  that  it  is  better  to  be  absent 
from  the  body.  The  chief  cause  why  God's  elect  do 
desire  life,  or  to  have  rest  on  earth,  is  for  the  mainte- 
nance of  God's  glory,  and  that  others  may  see  that  God 
takes  care  over  his  elect. 

But  now  to  the  grounds  and  foundation  of  David's  pray- 
ers, and  whereupon  his  prayers  do  stand. 

The  first  is  taken  from  the  vehement  trouble  which  he 
sustained,  and  from  the  long  continuance  of  the  same. 

The  second  is  taken  from  the  goodness  of  God. 
*  Covenant. 


60  Knox, 

The  third  from  God's  glory,  and  from  the  insolent  rage 
of  his  enemies. 

Here  is  to  be  observed  and  noted,  that  neither  trouble, 
nor  the  long  continuance  of  the  same,  nor  yet  the  proud 
and  haughty  minds  of  wicked  men,  is  the  chief  moving 
cause  why  God  hears  our  prayers,  and  declares  himself 
merciful  unto  us ;  and  therefore  they  may  not  be  the  sure 
and  sound  foundations  of  our  prayers  ;  but  only  God's  infi- 
nite goodness,  is  the  free  fountain  of  all  mercy  and  grace, 
which  springs  and  comes  unto  us  by  Christ  Jesus  his  Son. 
But  they  are  causes,  by  operation  of  the  Holy  Spirit 
helping  our  weakness  to  believe,  and  to  trust  that  God, 
who  is  the  Father  of  mercies,  will  not  be  angry  for  ever 
at  the  sorely  afflicted,  nor  yet  that  he  will  punish  without 
mercy  such  as  call  for  his  help  and  comfort.  So  also 
that  God,  who  has  alway  declared  himself  enemy  to  pride, 
will  not  suffer  proud  and  obstinate  contemners  of  his  poor 
saints,  long  to  blaspheme  his  lenity  and  gentleness,  but 
that  he  will  pour  forth  his  plagues  upon  them,  according 
to  his  threatenings.  And  so  our  troubles,  and  the  tyranny 
of  our  enemies  in  that  behalf,  are  foundations  whereupon 
our  prayers  may  stand,  as  here  appears. 

David  declares  his  dolour,  and  its  continuance,  in  these 
words,  "  /  am  consumed  away  with  sickness,  all  my  bones 
are  vexed,  and  my  soul  is  in  horrible  fear  !  But,  Lord, 
how  long  unit  thou  thus  entreat  me?  I  am  wearied  for 
sobbing  ;  I  water  my  bed  with  my  tears."  Let  us  think 
that  David  thus  speaks,  O  Lord,  mayest  thou,  who  ever 
hast  taken  care  for  me  from  my  mother's  womb,  now  for- 
get me,  the  workmanship  of  thy  own  hands?  Mayest  thou, 
who  hast  declared  thyself  so  merciful  unto  me  in  all  my 
tribulations,  now  in  the  end  take  thy  mercies  wholly  from 
me;  and  leave  me  to  be  consumed  by  this  grievous  tor- 
ment, wherein  not  only  is  my  tender  flesh,  but  also  my 
very  bones,  the  strongest  part  of  the  body,  so  vexed,  that 
neither  is  there  beauty  nor  strength  left  unto  me ;  if 
these  anguishes  occupied  the  body  only,  yet  were  the 
pain  almost  insufferable  ?  But,  (3  Lord,  how  horribly 
is  my  soul  tormented,  that,  although  it  be  immortal,  yet 
it  so  quakes  and  trembles,  as  though  very  death  could 
devour  it.  And  thus  do  I  sustain  most  grievous  torments, 
both  in  body  and  soul,  of  so  long  continuance  that  it 
appears  unto  me  thou  hast  forgotten  to  be  merciful.  O 
Lord,  how  long  wilt  thou  treat  me  in  this  manner  ?     Hast 


Exposition  of  the  Sixth  Psalm.  61 

thou  forgotten  thy  loving  mercies?  or  hast  thou  forgotten 
fatherly  pity?  I  have  no  longer  strength  to  cry;  yea,  and 
for  sobs  and  groans  I  am  so  weary  that  my  breath  faileth 
me ;  the  tears  of  my  eyes  wherewith  nightly  I  have  wet 
my  bed,  have  borne  witness  of  my  unfeigned  dolour;  but 
now  my  eyes  are  waxen  dim,  and  my  whole  strength 
dried  up. 

In  all  these  lamentable  complaints,  David  speaks  unto 
God  as  he  would  speak  unto  a  man  that  was  ignorant  what 
another  man  suffered ;  whereof  it  may  be  understood  how 
the  most  prudent  and  the  most  spiritual  man  judges  of 
God  in  the  time  of  trouble.  Assuredly  he  thought  that 
God  took  no  care  for  him,  and  therefore  did  he,  as  it  were, 
accuse  God  of  unmindfulness,  and  that  he  looked  not  upon 
him  with  the  eyes  of  his  accustomed  mercy,  as  clearly  by 
these  words  may  be  espied;  and  yet  are  David's  troubles 
the  first  ground  and  cause  why  he  makes  his  prayers  and 
claims  to  be  heard.  Not  that  troubles,  as  before  is  noted, 
are  sufficient  by  themselves  for  God's  deliverance,  but,  in 
recounting  his  dolour,  David  has  a  secret  access  to  God's 
mercy,  which  he  challenges  and  claims  of  duty  to  apper- 
tain to  all  his,  who,  in  the  time  of  trouble,  call  for  his 
support,  help,  and  aid.  And  it  is  the  same  ground  that 
Job  takes,  when  he  says,  "Is  it  profitable  unto  thee  that 
thou  violently  oppress  me?  Wilt  thou  despise  the  work  of 
thy  own  hands?  Thou  hast  formed  and  made  me  altoge- 
ther, and  wilt  thou  now  devour  me?  Remember,  I  beseech 
thee,  that  thou  hast  fashioned  me  as  a  mould,  and  that 
thou  shalt  bring  me  to  dust.  Thou  hast  covered  me  with 
skin  and  flesh;  with  sinews  and  bones  hast  thou  joined 
me;  with  life  and  comeliness  hast  thou  beautified  me;  and 
thy  prudence  hath  kept  my  spirit."  Here  may  be  espied 
upon  what  ground  these  two  stood  in  their  most  grievous 
pains.  Their  trouble  moved  them  to  complain,  and  to 
appeal  to  the  great  mercy  of  God,  which,  as  they  alleged, 
even  so  it  is  most  sure,  he  may  deny  to  none  that  ask  it. 
For  as  the  trouble  of  his  creatures  is  no  advantage  unto  God, 
so  to  deny  mercy  when  it  is  asked,  were  to  deny  himself. 

And  herein,  dearly  beloved,  I  heartily  wish  you  to  re- 
joice, for  I  can  be  witness  how  constantly  you  have  called 
for  grace  in  your  anguishes;  and  your  own  conscience 
must  testify,  that  oftentimes  you  have  found  relief  and 
comfort  in  such  measure  that  you  have  been  bold  to 
triumph  against  vour  adversaries,  in  Christ  Jesus  your 
6* 


62  Knox. 

Saviour.  Be  not  afraid,  although  at  present  you  feel  not 
your  accustomed  consolation;  that  shall  hurt  you  no  more 
than  the  troubles  of  David  and  Job  did  hurt  them,  who,  in 
the  time  that  they  spake  these  former  words,  found  no 
more  consolation  than  you  do  now  in  the  greatest  extre- 
mity of  your  trouble.  Neither  yet  did  they  hastily  obtain 
comfort,  for  David  saith,  "  O  Lord,  how  long  wilt  thou  so 
cruelly  punish  me?"  And  yet  we  know  most  assuredly 
that  they  were  heard,  and  that  they  obtained  their  heart's 
desire;  as,  no  doubt,  every  one  shall,  that  in  time  of 
trouble,  be  it  spiritual  or  corporeal,  appeals  only  to  God's 
mercy. 

The  second  ground  and  foundation  whereupon  the  pray- 
ers of  David  do  stand,  is,  the  infinite  goodness  of  God. 
For  thus  he  saith,  "  Save  me,  O  Lord,  for  thy  goodness." 
David  before  had  asked  mercy,  and  declared  his  com- 
plaints; but  now  searches  and  reasons  with  himself  secret- 
ly in  his  conscience  after  this  manner,  Why  should  God 
show  mercy  unto  him  that  so  heinously  had  offended,  and 
that  justly  was  tormented  by  God's  hand  for  his  transgres- 
sion and  sin  1  He  finds  no  other  ground  that  is  always 
sure  and  permanent  except  God's  infinite  goodness,  which 
he  perceives  to  be  the  only  stay;  which  neither  tempest 
of  winds,  nor  floods  of  water,  are  able  to  overthrow  or 
undermine. 

And  Oh !  how  piercing  are  the  eyes  of  faith,  that,  in 
so  deep  a  dungeon  of  desperation,  can  yet  espy,  in  the 
very  midst  of  this  troublesome  darkness,  plentiful  good- 
ness to  remain  in  our  God;  yea,  and  such  goodness  as  is 
sufficient  and  able  to  overcome,  devour,  and  swallow  up, 
all  the  iniquities  of  his  elect,  so  that  none  of  them  are 
able  to  withstand  or  hinder  God's  infinite  goodness  to  show 
his  mercy  to  his  troubled  children.  Hereby  are  we  taught, 
beloved,  in  the  extremity  of  our  trouble,  to  run  to  God's 
goodness  only ;  there  to  seek  comfort  by  Christ  Jesus,  and 
nowhere  else.  I  fear  not  the  blasphemous  voices  of  such, 
nor  their  raging  against  God,  and  against  his  only  eternal 
verity,  who  are  not  ashamed  to  affirm  that  this  kind  of 
doctrine  makes  men  negligent  to  do  good  works;  against 
whom  no  otherwise  will  I  contend  than  the  apostle  doth, 
saying,  "  Their  damnation  is  just."  For  my  purpose  and 
mind  is  to  edify  those  whom  God  hath  called  from  dark- 
ness to  light,  whose  eyes  it  hath  pleased  his  mercy  so  to 


Exposition  of  the  Sixth  Psalm.  63 

open,  that  evidently  they  feel  the  flesh  to  rebel  against  the 
spirit,  even  in  the  hour  of  their  greatest  perfection ;  in  such 
a  manner  that  all  power,  all  justice,  and  all  virtue  proceed- 
ing from  us  is  so  contaminated  and  defiled,  that  the  very 
good  works  which  we  do  must  be  cleansed  by  another,  and 
that,  therefore,  none  of  them  can  be  an  infallible  ground  of 
our  prayer,  nor  yet  a  sufficient  cause  why  we  should   be 
heard.     But  the  goodness  of  God,  as  it  is  infinite,  so  can  it 
not  be  defiled  by  our  iniquity;  but  it  passes  throughout  the 
same,  and  will  show  itself  to  our  consolation,  even  as  the 
beams  of  the  bright  sun  pass  through  the  mists  and  dark 
clouds,  and  bring  down  his  natural  heat,  to  comfort  and 
quicken  such  herbs  and  creatures  as,  through  cold,  were 
almost  fallen  into  most  deadly  decay.     Thus  the  goodness 
of  God  only  remains,  in  all  storms,  the  sure  foundation  to 
the  afflicted,  against  which  the  devil  is  never  able  to  pre- 
vail.  The  knowledge  of  this  is  so  necessary  to  the  afflicted 
conscience,  that  without  the  same  it  is  very  hard  to  with- 
stand the  assaults  of  the  adversary;  for  as  he  is  a  most 
subtle  spirit,  and  vigilant  to  trouble  the  children  of  God,  so 
it  is  easy  to  him  to  deface  and  undermine  all  the  grounds 
and  causes  that  are  within  man;  and  especially,  when  we 
are  in  trouble; — yea,  he  can  persuade  us  that  we  want 
those  things  which,  most  assuredly,  we  have  received  by 
God's  free  gift  and  grace. 

As,  for  example;  if  we  desire  to  be  delivered  from  trou- 
ble and  anguish  of  conscience  with  David  and  Job,  the 
devil  suddenly  can  object,  What  appertaineth  their  exam- 
ples unto  thee?  They  had  many  notable  and  singular  vir- 
tues which  thou  lackest.  If  we  desire  remission  of  sins 
with  Magdalene,  with  Peter,  or  with  any  other  offenders, 
he  hath  these  darts  ready  to  shoot;  They  had  faith,  but 
thou  hast  none;  they  had  true  repentance,  thou  art  but  a 
hypocrite;  they  hated  sin  and  continued  in  good  works,  but 
thou  rejoicest  in  sin,  and  dost  no  good  at  all.  By  these 
means  can  he  who  is  the  accuser  of  us  and  of  our  bre- 
thren, ever  find  out  some  crafty  accusation  to  trouble  the 
weak  conscience  of  the  afflicted,  as  long  as  ever  it  resleth 
upon  any  thing  that  is  within  itself.  And  it  doth  so  till,  by 
the  operation  of  the  Holy  Ghost,  we  are  enrapt  and  taken 
up  to  the  contemplation  of  our  God,  so  that  our  minds  are 
fixed  only  upon  God's  infinite  goodness,  claiming  by  the 
same  to  receive  mercy ;  as  Job  does  in  his  former  words, 


64  Knox. 

the  sense  and  meaning  whereof  is  this,  O  Lord,  thou 
madest  me  when  yet  I  was  not;  thou  gavest  me  soul  and 
body  when  I  neither  knew  nor  understood  what  thy  power 
was;  thou  didst  feed  me  and  nursed  me  when  I  could  do 
nothing  but  weep  and  mourn;  and  thy  Majesty's  provi- 
dence unto  this  day  hath  preserved  my  life;  and  yet  neither 
I  nor  my  works  could  profit  thee;  for  thou,  whose  habita- 
tion is  in  heaven,  needest  not  the  help  of  man.  And  as 
for  my  works,  such  as  the  fountain  is,  such  must  the  waters 
be;  my  heart  is  corrupted,  how  then  can  any  thing  that  is 
clean  proceed  from  the  same?  And  so,  whatever  I  have 
received,  that  either  was,  is,  or  hereafter  shall  be,  within 
my  corrupt  nature,  all  proceeds  from  thy  infinite  goodness, 
which  began  to  show  thy  mercy  before  I  knew  thee.  Canst 
thou,  O  Lord,  leave  me  thus,  then,  in  my  extremity?  I 
grant  and  confess  that  I  have  offended;  but  is  there  any 
creature  clean  and  perfect  in  such  perfection  that  without 
mercy  he  may  abide  the  trial  of  thy  justice?  Or  is  there 
any  iniquity  now  in  me,  which  thy  wisdom  did  not  know 
before?  And  thus  I  appeal  to  thy  only  mercy,  which 
springs  from  thy  infinite  goodness. 

O  beloved,  when  the  afflicted  soul  can  thus  forsake  and 
refuse  whatever  is  in  man,  and  can  stay  itself,  how  little 
soever  it  be,  upon  God's  infinite  goodness,  then  are  all 
the  fiery  darts  of  the  devil  quenched,  and  he  is  repulsed  as 
a  confounded  spirit.  It  shall  hurt  nothing,  although  the 
stormy  tempest  cease  not  suddenly;  it  is  sufficient,  that  this 
anchor  be  cast  out  which  assuredly  shall  preserve  your 
ship,  that  she  violently  run  not  upon  the  foreland  of  despe- 
ration. This  I  write,  beloved  in  the  Lord,  knowing  what 
have  been  your  complaints  heretofore ;  in  that  you  found 
your  faith  faint,  that  you  could  not  repent  of  your  former 
evil  life,  that  you  found  no  disposition  nor  readiness  to 
good  works,  but  were  rather  carried  away  of  sin  and  wick- 
edness. If  all  this  had  been  true,  yet  had  you  been  in  no 
worse  case  than  the  apostle  Paul  was,  when  he  cried,  "  Oh 
wretched  and  unhappy  man  that  I  am !  who  shall  deliver 
me  from  this  body  of  sin?" 

But  I  assuredly  know  that  the  chief  part  of  your  trouble 
proceeds  from  the  malice  and  envy  of  the  devil,  who  would 
persuade  your  heart,  that  you  delighted  in  those  things 
which,  to  you,  were  most  displeasing.  For  how  oft  have 
you  complained  of  the  weakness  of  your  faith!  how  oft 


Exposition  of  the  Sixth  Psalm.  65 

have  you  lamented  the  imperfection  of  your  flesh!     The 
tears  of  your  eyes  have  witnessed  before  God  that  you  de- 
light not  in  such  things  as  your  adversary  falsely  layeth  to 
your  charge.    For  who  uses  continually  to  mourn  for  those 
things  that  are  pleasing  to  his  heart,  if  they  be  present 
with  them  at  all  times?    Or  who  will  desire  pleasing  things 
to  be  removed  from  him?     You  have  mourned  for  your 
weakness,  and  have  desired  your  imperfections  to  be  re- 
moved, and  have  detested  all  sorts  of  idolatry;  how  then 
can  you  think  that  you  take  any  pleasure  in  the  same? 
Despair  not,  although  all  remembrance  of  God's  goodness 
or  worthiness  be  removed    from    the    mind.     You    have 
David,  Job,   Daniel,  and  all   the  other  saints  of  God  in 
equal  sort  with  you.     Of  David  and  Job  you  have  heard. 
And  Isaiah,  making  his  heavy  complaint    for  the  plagues 
of  the  people  of  Israel,  openly  confesses  that  all  have  sin- 
ned, that  their  righteousness  was  nothing  but  filthiness,  that 
none  sought  God,  that  none  called  upon  his  name.     And 
Daniel,    in    his   prayer,    likewise   confesses   that  all   had 
wrought  wickedly,  that  all  had  declined  from  God,  yea,  that 
none  had  submitted  themselves  to  God,  nor  yet  had  made 
supplication  unto  him,  although  he  had  punished  their  for- 
mer disobedience ;  and  therefore  he  saith  that  they  did  not 
allege  their  own  justice*  in  their  prayers.     Consider  that 
no  mention  is  made  of  any  righteousness  that  was  in  them- 
selves, neither  yet  do  they  glory  of  any  works  or  virtues 
that  they  had  wrought  before;  for  they  understood  that 
God  was  the  author  of  all  goodness,  and  therefore  to  him 
only  appertained  the  praise.     But  as  for  their  sins,  they 
understood  them  to  be  the  infirmities  of  their  own  flesh,  and 
therefore  they  boldly  called  for  mercy,  and  that  only  by 
God's  infinite  goodness,  which  is  no  less  free  unto  you  than 
unto  them,  according  to  the  riches  of  his  liberal  graces, 
which  he  plentifully  pours  forth  upon  all  them  that  call 
upon  the  name  of  the  Lord  Jesus. 

The  third  and  last  ground  of  David's  prayer,  was  the 
glory  and  praise  of  God's  name  to  be  showed  and  uttered 
in  his  life,  as  in  these  words  he  declares,  "  For  there  is 
no  remembrance  of  thee  in  death.  Who  lavdeth  thee  in 
the  pit?"  As  if  David  would  say,  O  Lord,  how  shall  I  pray 
and  declare  thy  goodness  when  I  am  dead,  and  gone  down 
into  the  grave?  It  is  not  thy  ordinary  course  to  have  thy 
*  Righteousness. 


66  Knox. 

miracles  and  wondrous  works  preached  unto  men  by  those 
that  are  buried  and  gone  down  into  the  pit;  those  that  are 
dead  make  no  mention  of  thee  in  the  earth :  and,  there- 
fore, O  Lord,  spare  thy  servant,  that  yet,  for  a  time,  I 
may  show  and  witness  thy  wondrous  works  unto  mankind. 
*These  most  godly  affections  in  David  engendered  in  him 
a  vehement  horror  and  fear  of  death,  besides  that  which  is 
natural  and  common  to  all  men,  because  he  perfectly 
understood  that,  by  death,  he  should  be  prevented  from 
advancing  the  glory  of  God  any  further.  Of  the  same  he 
complains  most  vehemently  in  the  eighty-eighth  psalm, 
where,  apparently,  he  takes  from  them  that  are  dead,  sense, 
remembrance,  feeling,  and  understanding;  alleging  that 
God  worketh  no  miracles  by  the  dead;  that  the  goodness 
of  God  cannot  be  preached  in  the  grave,  nor  his  faithful- 
ness in  perdition;  and  that  his  marvellous  works  are  not 
known  in  darkness.  By  which  speeches  we  may  not  un- 
derstand that  David  takes  all  sense  and  feeling  from  the 
dead,  nor  that  they  which  are  dead  in  Christ  are  in  such 
estate  that  they  have  not  consolation  and  life  by  God ;  no, 
Christ  himself  witnesses  the  contrary.  But  David  so  ve- 
hemently depresses  their  estate  and  condition,  because  that, 
after  death,  they  are  deprived  from  all  ordinary  ministra- 
tion in  the  church  of  God.  None  of  those  that  are  depart- 
ed are  appointed  to  be  preachers  of  God's  glory  unto  man- 
kind. After  death  they  cease  any  more  to  advance  God's 
holy  name  here  amongst  the  living  on  earth;  and  so  shall 
even  they,  in  that  behalf,  be  unprofitable  to  the  congrega- 
tion, as  touching  any  thing  that  they  can  do  either  in  body* 
or  soul  after  death.  And  therefore  David  most  earnestly 
desires  to  live  in  Israel  for  the  further  manifestation  of 
God's  glory. 

Here  also  there  is  to  be  observed  by  us  a  short,  but  yet 
a  most  necessary  note,  which  is  this;  What  are  the  things 
that  we  are  principally  to  seek  in  this  transitory  life?  Not 
those  for  which  the  blind  world  contends  and  strives;  but 
God  and  his  loving  kindness  towards  mankind,  his  amiable 
promises,  and  true  religion,  are  to  be  advanced  and  preach- 
ed unto  others,  our  brethren,  that  are  ignorant;  for  if  we 
do  not  so,  we  may  rather  be  counted  beasts  than  men,  dead 
stocks  than  living  creatures ;  yea,  rather  things  that  be  not 
at  all,  than  substance  having  either  being  or  life.  Seeing 
that  the  heavens  declare  the  glory  of  God,  the  earth,  with 
the  whole  contents  thereof,  whatever  they  are,  do  give 


Exposition  of  the  Sixth  Psalm.  67 

praise  to  his  holy  name;  the  sea,  floods,  and  fountains, 
with  the  wonders  contained  in  the  same,  do  not  cease  to 
make  manifest  the  wisdom,  the  power,  and  the  providence 
of  their  Creator,  what  then  shall  be  said  of  man,  that 
neither  seeks  nor  regards  God's  glory?  Yea,  what  shall 
be  judged  of  those  that  not  only  hinder  God's  glory,  but 
also  declare  themselves  enemies  to  such  as  would  promote 
it?  I  must  speak  my  conscience  with  a  sorrowful  heart; 
they  are  not  only  dead,  but  they  are  also  of  the  nature  of 
him  by  whose  malice  and  envy  death  entered  into  the 
world,  that  is,  the  devil.  But  them  I  omit  at  this  present, 
because  their  accusation  does  not  much  appertain  to  this 
our  matter,  whereof  now  I  must  make  an  end,  somewhat 
contrary  to  my  mind ;  for  so  I  am  compelled  to  do  by  some 
present  troubles  as  well  of  body  as  of  spirit. 

The  fourth  part  of  this  psalm  I  omit  to  more  opportu- 
nity ;  for  it  does  not  much  appertain  to  the  spiritual  cross, 
but  it  is,  as  it  were,  a  prophecy,  spoken  against  all  such  as 
rejoice  at  the  troubles  of  God's  elect,  who  assuredly  shall 
be  confounded,  and  suddenly  brought  to  shame,  when  the 
Lord  shall  hear  the  voices  of  his  sorely  afflicted.  Now, 
dearly  beloved  in  our  Saviour  Jesus  Christ,  seeing  that  the 
spiritual  cross  is  proper  for  the  children  of  God; — seeing 
that  it  is  given  to  us  as  a  most  effectual  medicine,  as  well 
to  remove  diseases  as  to  plant  in  our  souls  most  notable 
virtues,  such  as  humility,  mercy,  contempt  of  ourselves, 
and  continual  remembrance  of  our  own  weakness  and 
imperfections;  and  seeing  that  you  have  had  most  evident 
signs  that  this  medicine  has  wrought  in  you  a  part  of  all 
that  I  have  spoken  of,  receive  it  thankfully  of  your  Father's 
hand,  what  trouble  soever  it  bring  with  it.  And  although 
the  flesh  grudge,  yet  let  the  spirit  rejoice,  steadfastly  look- 
ing for  deliverance :  and  assuredly  you  shall  obtain  accord- 
ing to  the  good  will  and  promises  of  Him  who  cannot  de- 
ceive. To  whom  be  glory  for  ever  and  ever,  before  his 
congregation.     Amen. 

Now  seeing  it  is  uncertain,  beloved  mother,  if  ever  we 
shall  meet  in  this  bodily  life;  which  words  I  will  that  you 
take  not  in  any  displeasure,  for  if  God  continue  you  in 
life,  and  me  in  bodily  health,  I  shall  attempt  and  essay  to 
speak  to  you,  face  to  face,  within  less  time  than  is  passed 


68  Knox. 

since  the  one  of  us  last  saw  the  other.  And  be  you  as- 
sured, beloved  mother,  that  neither  shall  it  be  the  fear  of 
death,  nor  the  rage  of  the  devil  that  shall  hinder  me;  and 
therefore,  I  beseech  you,  take  not  my  words  in  that  part, 
as  though  I  were  not  minded  to  visit  you  again;  no,  I 
assure  you,  that  only  God's  hand  shall  withhold  me.  But 
because  our  life  vanishes  as  the  smoke  before  the  blast  of 
wind,  my  conscience  moves  me  to  write  unto  you,  as 
though  I  should  take  from  you  my  last  good  night  on  earth. 
The  sum  whereof  is  this,  to  exhort  and  admonish  you,  even 
as  you  will  have  part  with  Christ  Jesus,  to  continue  in  the 
doctrine  to  the  end,  which  before  the  world  you  have  pro- 
fessed. 

For,  before  God,  before  Christ  Jesus  his  only  Son,  and 
before  his  holy  angels,  neither  am  I  ashamed  to  confess, 
nor  doubt  I  to  affirm,  that  the  doctrine  which  you  and  others 
have  heard,  not  only  of  my  mouth,  but  also  faithfully 
taught  by  the  mouths  of  many  others,  (of  whom  some  are 
exiled,  some  cruelly  cast  into  prison,  and  the  rest  com- 
manded to  silence,)  is  the  only  word  of  life,  and  that  all 
doctrine  repugning  to  the  same  is  diabolical  and  erroneous, 
which  assuredly  shall  bring  death  and  perpetual  condem- 
nation, to  all  those  who  thereto  shall  condescend  and  agree. 
And,  therefore,  mother,  be  not  moved  with  any  wind,  but 
stick  to  Christ  Jesus  in  the  day  of  this  his  battle.  And  also 
I  admonish  you  to  avoid  that  abomination,  which  often  you 
have  heard  affirmed  by  me  to  be  damnable  idolatry.  And 
I  take  God  to  record  in  my  conscience,  that  neither  then 
nor  now  I  spake,  neither  do  I  speak,  for  pleasure  or  hatred 
of  any  living  creature  in  earth,  whatsoever  it  be;  but  as 
my  conscience  was  certified  by  the  infallible  and  plain 
word  of  God,  from  which,  I  praise  my  most  merciful  Father, 
I  am  not  this  day  one  jot  removed,  neither  repent  I  of  that, 
my  blessed  and  most  happy  society,  with  the  truth  of 
Christ's  gospel,  unto  which  it  hath  pleased  God  to  call  me, 
the  most  wretched  of  others.  Neither  forlhink  1*  that  God 
hath  made  me  an  open  and  manifest  enemy  to  papistry,  to 
superstition,  and  to  all  that  filthy  idolatry,  which  is  newly 
erected  in  God's  hot  displeasure.  Neither  yet  would  I  re- 
cant, as  they  term  it,  one  sentence  of  my  former  doctrine, 
for  all  the  glory,  riches,  and  rest  that  is  in  earth. 

And,  in  conclusion,  I  would  not  bow  my  knee  before 
*  Nor  am  I  sorry. 


Exposition  of  the  Sixth  Psalm.  69 

that  most  abominable  idol,*  for  all  the  torments  that  earth- 
ly tyrants  can  devise,  God  so  assisting  me,  as  his  Holy 
Spirit  moves  me  to  write  un feigned ly.  And  although  I 
have,  in  the  beginning  of  this  battle,  appeared  to  play  the 
fainthearted  and  feeble  soldier,  the  cause  of  which  I  remit 
to  God,  yet  my  prayer  is  that  I  may  be  restored  to  battle 
again.  And  blessed  be  God  the  Father  of  our  Lord  Jesus 
Christ,  I  am  not  so  bare  without  comfort,  but  my  hope  is 
to  obtain  such  mercy,  that  if  a  short  end  be  not  made  of 
all  my  miseries  by  final  death,  (which  to  me  were  no  small 
advantage,)  that  yet,  by  him  who  never  despiseth  the  sobs 
of  the  sorely  afflicted,  I  shall  be  so  encouraged  to  fight,  that 
England  and  Scotland  shall  both  know  that  I  am  ready  to 
suffer  more  than  either  poverty  or  exile,  for  the  profession 
of  that  doctrine,  and  that  heavenly  doctrine,  whereof  it  has 
pleased  his  merciful  providence  to  make  me,  amongst 
others,  a  simple  soldier  and  witness  bearer  unto  men. 
And  therefore,  mother,  let  no  fear  enter  into  your  heart, 
as  though  I,  escaping  the  furious  rage  of  those  ravening 
wolves,  which  for  our  unthankfulness  are  lately  loosed 
from  their  bands,  do  repent  any  thing  of  my  former  firm- 
ness. No,  mother,  for  a  few  sermons  by  me  to  be  made 
in  England,  my  heart  at  this  hour  could  be  content  to  suffer 
more  than  nature  were  able  to  sustain;  as  by  the  grace  of 
the  most  mighty  and  most  merciful  God,  who  only  is  the 
God  of  comfort  and  consolation  through  Christ  Jesus,  one 
day  shall  be  known. 

In  the  mean  season,  yet  once  again,  and  as  it  were  my 
final  good  night,  and  last  testament  in  this  earth,  in  the 
bowels  of  Christ  Jesus,  I  exhort  and  admonish  you  con- 
stantly to  continue  with  the  verity  which  yet  shall  triumph 
and  obtain  victory,  in  despite  of  Satan  and  his  malice. 
And  avoid  idolatry,  the  maintainers  and  obeyers  whereof 
shall  not  escape  the  sudden  vengeance  of  God,  which  shall 
be  poured  forth  upon  them,  according  to  the  ripeness  of 
their  iniquities;  and  when  they  shall  cry  quietness  and 
peace,  which  never  remains  for  any  continuance  with  the 
ungodly,  then  shall  their  sudden  destruction  come  upon 
them  without  provision. 

The  God  of  peace  and  consolation,  who,  of  his  power 

infinite  and  invincible,  hath  called  from  death  the  only  true 

and  great  bishop  of  our  souls,  and  in  him  hath  placed  our 

flesh  above  principalities  and  powers  of  whatsoever  pre- 

*  The  Romish  mass. 

KNOX.  9 


70  Knox. — Exposition  of  the  Sixth  Psalm. 

eminence  they  be,  in  heaven  or  in  earth,  assist  you  with 
his  Holy  Spirit,  in  such  constancy  and  strength,  that  Satan 
and  his  assaults  be  confounded,  now  and  ever,  in  you  and 
in  the  congregation,  by  Christ  Jesus  our  Lord.  To  whom, 
with  the  Father  and  with  the  Holy  Ghost,  be  all  praise 
eternally.    Amen. 

Upon  the  very  point  of  my  journey,  the  last  of  February, 
1553.* 

Yours  with  sorrowful  heart, 

John  Knox. 

Watch  and  Pray. 

*  1554  according  to  the  present  style,  at  that  time  the  year  began 
upon  the  first  of  April. 


TEEATISE    ON    PRAYER, 

BY 

JOHN  KNOX; 


A  CONFESSION,  AND  DECLARATION  OF    PRAYERS    ADDED    THERETO,  BY 

JOHN  KNOX,  MINISTER  OF  CHRIST'S    MOST    SACRED   GOSPEL, 

UPON    THE   DEATH  OF  THAT  VIRTUOUS  AND  MOST 

FAMOUS  KING,  EDWARD  THE  SIXTH,  KING 

OF  ENGLAND,  FRANCE,  AND 

IRELAND. 

IN  WHICH    CONFESSION,  THE    SAID    JOHN    KNOX    DOTH  ACCUSE  NO  LESS  HIS 

OWN  OFFENCES  THAN  THE  OFFENCES  OF  OTHERS,  TO  BE  THE 

CAUSE  OF  THE  TAKING  AWAY  OF  THAT  MOST  GODLY 

PRINCE,  NOW  REIGNING  WITH  CHRIST, 

WHILE  WE  ABIDE  PLAGUES  FOR 

OUR  UNTHANKFULNESS. 


Printed  in  1554. 


71 


On  the  accession  of  queen  Mary  to  the  throne  of  England,  in  July 
1553,  Knox,  in  his  sermons,  warned  the  inhabitants  of  London  of  the 
dangers  which  threatened  their  religion ;  he  then  withdrew  to  the 
north,  to  avoid  the  consequences  which  he  apprehended  might  ensue. 

Mary,  however,  for  a  time  continued  to  promise  that  she  would 
not  interfere  with  the  religious  profession  of  her  subjects;  and  the 
protestant  ministers,  in  general,  availed  themselves  of  this  brief  in- 
terval by  continuing  their  labours.  Knox  was  among  the  number, 
and  in  August  he  recommenced  preaching  in  Buckinghamshire 
and  Kent.  He  was  attended  by  large  congregations,  and  preached 
during  the  harvest  months,  until  the  end  of  October.  Dr.  McCrie 
says,  "  It  seems  to  have  been  at  this  time  that  he  composed  the  Con- 
fession and  Prayer,  which  he  commonly  used  in  the  congregations 
to  which  he  preached,  and  in  which  he  prayed  for  queen  Mary  by 
name,  and  for  the  suppression  of  such  as  meditated  rebellion."  It 
is  an  undoubted  fact,  that  Mary  was  indebted  to  the  Protestants  for 
her  throne.     This  treatise  was  not  printed  till  July  1554. 


72 


TREATISE    ON    PRAYER 


A  declaration  what  true  prayer  is,  how  we  should  pray, 
and  for  what  we  should  pray;  set  forth  by  John  Knox, 
preacher  of  God's  holy  word. 

Unto  the  small  and  dispersed  flock  of  Jesus  Christ. 
How  necessary  is  the  right  invocation  of  God's  name, 
otherwise  called  perfect  prayer,  it  becomes  no  Christian 
to  misknow;*  seeing  it  is  the  very  branch  which  springs 
forth  of  true  faith;  whereof  if  any  man  be  destitute,  not- 
withstanding he  is  endued  with  whatsoever  other  virtues, 
yet,  in  the  presence  of  God,  is  he  considered  as  no  Chris- 
tian at  all.  Therefore  it  is  a  manifest  sign,  that  such  as 
are  always  negligent  in  prayer  do  understand  nothing  of 
perfect  faith;  for  if  the  fire  be  without  heat,  or  the  burning 
lamp  without  light,  then  true  faith  may  be  without  fervent 
prayer.  But  because,  in  times  past,  there  was,  and  yet, 
alas,  there  still  is,  no  small  number  who  reckon  that  to  be 
prayer,  which,  in  the  sight  of  God,  was  and  is  nothing  less, 
I  intend  shortly  to  touch  upon  the  circumstances  thereof. 

What  prayer  is. — Who  will  pray  must  know  and  un- 
derstand that  prayer  is  an  earnest  and  familiar  talking  with 
God,  to  whom  we  declare  our  miseries,  whose  help  we  im- 
plore and  desire  in  our  adversities,  and  whom  we  laud  and 
praise  for  our  benefits  received:  so  that  prayer  contains 
the  exposition  of  our  dolours, f  the  desire  of  God's  defence, 
and  the  praising  of  his  magnificent  name,  as  the  psalms  of 
David  clearly  teach. 

What  is  to  be  observed  in  prayer. — The  consideration 

in  whose  presence  we  stand,  to  whom  we  speak,  and  what 

we  desire,  should  excite  us  to  the  greatest  reverence  in 

doing  this;   standing  in  the  presence  of  the  omnipotent 

*  To  be  ignorant  or  mistaken.  t  Troubles,  sorrows. 

9*  73 


74  Knox. 

Creator  of  heaven  and  earth,  and  of  all  that  is  therein; 
whom  a  thousand  thousand  angels  assist  and  serve,  giving 
obedience  to  his  eternal  majesty;  and  speaking  unto  him 
who  knoweth  the  secrets  of  our  hearts,  before  whom  dissi- 
mulation and  lies  are  always  odious  and  hateful;  and  ask- 
ing those  things  which  may  oe  most  to  his  glory,  and  to 
the  comfort  of  our  conscience.  But  we  should  attend  dili- 
gently, that  such  things  as  may  offend  his  godly  presence 
may  be  removed  to  the  uttermost  of  our  power.  And,  first, 
that  worldly  cares  and  fleshly  cogitations,  such  as  draw  us 
from  contemplation  of  our  God,  be  expelled  from  us,  that 
we  may  freely,  without  interruption,  call  upon  God.  But 
how  difficult  and  hard  this  one  thing  is  to  perform  in  pray- 
er, none  know  better  than  such  as,  in  their  prayers,  are  not 
content  to  remain  within  the  bands  of  their  own  vanity,  but 
are,  as  it  were,  enrapt,  and  do  intend*  to  a  purity  allowed 
of  God;  asking  not  such  things  as  the  foolish  reason  of 
man  desires,  but  that  which  may  be  pleasant  and  accept- 
able in  God's  presence.  Our  adversary,  Satan,  at  all  times 
compassing  us  about,  is  never  more  busy  than  when  we 
address  and  bend  ourselves  to  prayer.  Oh,  how  secretly 
and  subtilely  he  creeps  into  our  breasts,  and,  calling  us 
back  from  God,  causes  us  to  forget  what  we  have  to  do; 
so  that  frequently  when  we,  with  all  reverence,  should 
speak  to  God,  we  find  our  hearts  talking  with  the  vanities 
of  the  world,  or  with  the  foolish  imaginations  of  our  own 
conceit. 

How  the  Spirit  maketh  intercession  for  us. — So  that 
without  the  Spirit  of  God  supporting  our  infirmities,  might- 
ily making  intercession  for  us  with  unceasing  groans, 
which  cannot  be  expressed  with  tongue,  there  is  no  hope 
that  we  can  desire  any  thing  according  to  God's  will.  I 
mean  not  that  the  Holy  Ghost  doth  mourn  or  pray,  but 
that  he  stirreth  up  our  minds,  giving  unto  us  a  desire  or 
boldness  to  pray,  and  causes  us  to  mourn  when  we  are 
extracted  or  pulled  therefrom.  Which  thing  to  conceive, 
no  strength  of  man  suffices,  neither  is  able  of  itself;  but 
hereof  it  is  plain,  that  such  as  understand  not  what  they 
pray,  or  expound  or  declare  not  the  desire  of  their  hearts 
clearly  in  God's  presence,  and  in  time  of  prayer,  as  far  as 
they  are  able,  and  do  not  expel  vain  cogitations  from  their 
minds,  they  profit  nothing  in  prayer. 

Why  we  should  pray,  and  also  understand  what  ice 
*  Strive  to  attain. 


Treatise  on  Prayer.  75 

do  pray. — But  some  will  object  and  say,  Although  we 
understand  not  what  we  pray,  yet  God  understandeth,  who 
knoweth  the  secrets  of  our  hearts ;  he  knoweth  also  what 
we  need,  although  we  explain  not  or  declare  not  our  neces- 
sities unto  him.  Such  men  verily  declare  themselves  never 
to  have  understood  what  perfect  prayer  meant,  nor  to  what 
end  Jesus  Christ  commanded  us  to  pray :  which  is,  First, 
that  our  hearts  may  be  inflamed  with  continual  fear,  hon- 
our, and  love  of  God,  to  whom  we  run  for  support  and 
help  whensoever  danger  or  necessity  requires ;  that  we  so 
learning  to  mollify  our  desires  in  his  presence,  he  may 
teach  us  what  is  to  be  desired  and  what  not.  Also,  that 
we,  knowing  our  petitions -to  be  granted  by  God  alone,  to 
whom  only  we  must  render  and  give  laud  and  praise,  and 
that  we  ever  having  his  infinite  goodness  fixed  in  our 
minds,  may  constantly  abide  to  receive  that  which  with 
fervent  prayer  we  desire.  For  sometimes  God  defers  or 
prolongs  to  grant  our  petitions,  for  the  exercise  and  trial 
of  our  faith,  and  not  that  he  sleepeth  or  is  absent  from  us 
at  any  time,  but  that  with  more  gladness  we  might  receive 
what,  with  long  expectation,  we  have  abided  for.  That 
thereby  we,  assured  of  his  eternal  providence,  so  far  as  the 
infirmity  of  our  corrupt  and  most  weak  nature  will  permit, 
doubt  not  but  that  his  merciful  hand  shall  relieve  us  in 
most  urgent  necessity  and  extreme  tribulation.  Therefore, 
such  men  as  teach  us  that  necessarily  it  is  not  required 
that  we  understand  what  we  pray,  because  God  knoweth 
what  we  need,  would  also  teach  us  that  we  neither  honour 
God,  nor  yet  refer  or  give  unto  him  thanks  for  benefits 
received ;  for  how  shall  we  honour  and  praise  him,  whose 
goodness  and  liberality  we  know  not?  And  how  shall  we 
know,  unless  we  receive  and  sometimes  have  experience  ? 
And  how  shall  we  know  that  we  have  received,  unless  we 
know  verily  what  we  have  asked? 

The  second  thing  to  be  observed  in  perfect  prayer  is, 
that  standing  in  the  presence  of  God  we  be  found  such  as 
reverence  his  holy  name ;  earnestly  repenting  our  past 
iniquities,  and  intending  to  lead  a  new  life ;  for  otherwise 
all  our  prayers  are  in  vain,  as  it  is  written,  Whoso  with- 
draweth  his  ear  that  he  may  not  hear  the  law  of  God,  his 
prayer  shall  be  abominable.  Likewise  Isaiah  and  Jeremiah 
say  this:  "'You  shall  multiply  your  prayers,  and  I  shall 
not  hear,  because  your  hands  are  full  of  blood ;"  that  is,  of 
all  cruelty  and  mischievous  works.  Also  the  Spirit  of  God 


76  Knox. 

appeareth  by  the  mouth  of  the  blind  whom  Jesus  Christ 
illuminated,  by  these  words,  "  We  know  that  God  heareth 
not  sinners  ;"  that  is,  such  as  do  glory  and  continue  in 
iniquity.  So  that  of  necessity,  true  repentance  must  needs 
be  had,  and  go  before  perfect  prayer,  or  sincere  invocation 
of  God's  name. 

And  unto  these  two  things  must  be  annexed  the  third, 
which  is  the  dedication  of  ourselves'  in  God's  presence, 
utterly  refusing  and  casting  off  our  own  justice*  with  all 
cogitations  and  opinions  thereof.  And  let  us  not  think 
that  we  shall  be  heard  for  any  thing  proceeding  purely  of 
our  own  mind,  or  depend  any  thing  upon  our  own  justice; 
which  from  the  presence  of  his  mercy,  repelleth  or  holdeth 
with  the  high  proud  pharisee  :  and,  therefore,  we  find  the 
most  holy  men  most  dejected  and  humbled  in  prayer. 
David  saith,  "  O  Lord  our  Saviour  help  us,  be  merciful 
to  our  sins  for  thy  own  sake,  remember  not  our  old 
iniquities;  but  haste  thee,  O  Lord,  and  let  thy  mercy  pre- 
vent us."  Jeremiah  saith,  "  If  our  iniquities  bear  testi- 
mony against  us,  do  thou  according  to  thy  own  name  :" 
and  behold  Isaiah  ;  "  Thou  art  angry,  O  Lord,  because 
we  have  sinned,  and  are  replenished  with  all  wickedness; 
and  our  justice  is  like  a  defiled  cloth.  But  now,  O  Lord, 
thou  art  our  Father,  we  are  clay,  thou  art  the  workman, 
and  we  the  workmanship  of  thy  hands :  be  not  angry,  O 
Lord,  remember  not  our  iniquities  for  ever."  And  Daniel, 
greatly  commended  of  God,  in  his  prayer  made  most  hum- 
ble confession  in  these  words :  "  We  are  sinners,  and  have 
offended ;  we  have  done  ungodly,  and  fallen  from  thy  com- 
mandment ;  therefore,  not  in  our  own  righteousness  make 
we  our  prayers  before  thee,  but  thy  most  rich  and  great 
mercies  bring  we  forth  for  us.  O  Lord,  hear !  O  Lord, 
be  merciful  and  spare  us  !  O  Lord,  attend,  help,  and  cease 
not;  my  God,  even  for  thy  own  name's  sake  do  it;  for 
thy  city  and  thy  people  are  called  after  thy  own  name." 
Observe,  that  in  these  prayers  is  no  mention  of  their  own 
justice,  their  own  satisfaction,  or  their  own  merits;  but 
most  humble  confession  proceeding  from  a  sorrowful  and 
penitent  heart ;  having  nothing  whereupon  it  might  depend 
but  the  sure  mercy  of  God  alone,  who  had  promised  to  be 
their  God,  that  is,  their  help,  comfort,  defender,  and  deli- 
verer ;  as  he  hath  also  done  to  us  by  Jesus  Christ,  in  time 
of  tribulation.  And  therefore  they  despaired  not,  but  after 
*  Righteousness. 


Treatise  on  Prayer.  77 

the  acknowledging  of  their  sins,  called  for  mercy,  and 
obtained  the  same.  Wherefore  it  is  plain  that  such  men  as, 
in  their  prayers,  have  respect  to  any  virtue  proceeding  of 
themselves,  thinking  their  prayers  are  accepted  thereby, 
never  prayed  aright. 

What  fasting  and  alms-deeds  a?*e,  without  prayer. — 
And  although  to  fervent  prayer  are  joined  fasting,  watch- 
ing, and  alms-deeds,  yet  are  none  of  these  the  cause  that 
God  will  accept  our  prayers ;  but  they  are  spurs  which 
make  us  not  to  vary,  but  make  us  more  able  to  continue 
in  prayer  which  the  mercy  of  God  doth  accept. 

But  here  may  it  be  observed,  that  David  prayeth, "  Keep 
my  life,  O  Lord,  for  I  am  holy:  O  Lord,  save  my  soul, 
for  I  am  innocent;  and  suffer  me  not  to  be  confounded." 
Also  Hezekiah,  "  Remember,  Lord,  I  beseech  thee,  that 
I  have  walked  righteously  before  thee,  and  that  I  have 
wrought  that  which  is  good  in  thy  sight."  These  words 
are  not  spoken  of  men  out  of  vain-glory,  neither  yet  trust- 
ing in  their  own  works ;  but  herein  they  testify  themselves 
to  be  the  sons  of  God,  by  regeneration;  to  whom  he  pro- 
mises always  to  be  merciful,  and  at  all  times  to  hear  their 
prayers. 

The  cause  of  their  boldness  was  Jesus  Christ. — And  so 
their  words  spring  from  a  wonted,  constant,  and  fervent 
faith,  surely  believing  that  as  God  of  his  infinite  mercy  had 
called  them  to  his  knowledge,  not  suffering  them  to  walk 
after  their  own  natural  wickedness,  but  had  partly  taught 
them  to  conform  themselves  to  his  holy  law;  and  that  for 
the  promised  Seed's  sake  he  would  not  leave  them  desti- 
tute of  comfort,  consolation,  and  defence  in  so  great  and 
extreme  necessity:  and  so  they  allege  not  their  justice  to 
glory  thereof,  or  to  put  trust  therein,  but  to  strengthen  and 
confirm  them  in  God's  promises. 

And  this  consolation  I  would  wish  all  Christians  in  their 
prayers ;  the  testimony  of  a  good  conscience  to  assure  them 
of  God's  promises.  But  to  obtain  what  they  ask  must  only 
depend  upon  him,  all  opinion  and  thought  of  our  own  jus- 
tice being  laid  aside. 

And  moreover  David,  in  the  words  above,  compares 
himself  with  king  Saul,  and  with  the  rest  of  his  enemies, 
who  wrongfully  persecuted  him ;  desiring  of  God  that  they 
prevail  not  against  him,  as  though  he  would  say,  Unjustly 
do  they  persecute  me,  and,  therefore,  according  to  my  inno- 
cence defend  me.   For  otherwise  he  confesses  himself  most 


78  Knox. 

grievously  to  have  offended  God,  as  in  the  preceding  places 
he  clearly  testifies. 

Hypocrisy  is  not  allowed  with  God. — Thirdly,  in  prayer 
is  to  be  observed,  that  what  we  ask  of  God,  that  we  must 
earnestly  desire,  acknowledging  ourselves  to  be  indigent 
and  void  thereof;  and  that  God  alone  can  grant  the 
petitions  of  our  hearts,  when  it  is  his  good  will  and 
pleasure.  For  nothing  is  more  odious  before  God  than 
hypocrisy  and  dissimulation  ;  that  is,  when  men  do  ask 
of  God  things  whereof  they  have  no  need,  or  that  they 
believe  to  obtain  by  others  than  by  God  alone.  As  if  a 
man  ask  of  God  the  remission  of  his  sins,  thinking,  never- 
theless, to  obtain  the  same  by  his  own  works,  or  by 
other  men's  merits,  he  mocks  God  and  deceives  himself. 
And  in  such  cases  a  great  number  do  offend,  principally 
the  mighty  and  rich  of  the  earth,  who  for  a  common  cus- 
tom, will  pray  this  part  of  the  Lord's  prayer,  Give  us 
this  day  our  daily  bread ;  that  is,  a  moderate  and  reason- 
able sustenance ;  and  yet  their  own  hearts  will  testify  that 
they  need  not  so  to  pray,  seeing  they  abound  in  all  worldly 
solace  and  felicity.  I  mean  not  that  rich  men  should  not 
pray  this  part  of  the  Lord's  prayer,  but  I  would  they 
understood  what  they  ought  to  pray  in  it,  (whereof  I 
intend  to  speak  afterwards,)  and  that  they  ask  nothing 
whereof  they  feel  not  themselves  marvellously  indigent 
and  needy;  for  unless  we  call  in  verity,  he  will  not  grant; 
and  except  we  speak  with  our  whole  heart,  we  shall  not 
find  him. 

The  fourth  rule  necessary  to  be  followed  in  prayer  is,  a 
sure  hope  to  obtain  what  we  ask ;  for  nothing  more  offends 
God,  than  when  we  ask  doubting  whether  he  will  grant  our 
petitions;  for  in  so  doing  we  doubt  if  God  be  true,  if  he  be 
mighty  and  good.  Such,  saith  St.  James,  obtain  nothing 
of  God.  And,  therefore,  Jesus  Christ  commands  that  we 
firmly  believe  to  obtain  whatsoever  we  ask;  for  all  things 
are  possible  to  him  that  believeth.  And,  therefore,  in  our 
prayers  desperation  always  is  to  be  expelled.  I  mean  not 
that  any  man  in  extremity  of  trouble  can  be  without  a 
present  dolour,  and  without  a  greater  fear  of  trouble  to 
follow.  Trouble  and  fear  are  the  very  spurs  to  prayer ; 
for  when  man,  compassed  about  with  vehement  calamities, 
and  vexed  with  continual  solicitude,  having,  by  help  of 
man,  no  hope  of  deliverance,  with  sorely  oppressed  and 
punished  heart,  fearing  also  greater  punishment  to  follow, 


Treatise  on  Prayer.  79 

doth  call  to  God  for  comfort  and  support  from  the  deep  pit 
of  tribulation,  such  prayer  ascendeth  into  God's  presence, 
and  returneth  not  in  vain. 

God  delivereth  his  chosen  from  their  enemies. — As 
David,  in  the  vehement  persecution  of  Saul,  hunted  and 
chased  from  every  hold,  fearing  that  one  day  or  other 
he  should  fall  into  the  hands  of  his  persecutors,  after 
he  had  complained  that  no  place  of  rest  was  left  to  him, 
vehemently  prayed,  saying,  "  O  Lord,  which  art  my  God, 
in  whom  only  I  trust,  save  me  from  them  that  persecute 
me,  and  deliver  me  from  mine  enemies.  Let  not  this 
man  (meaning  Saul)  devour  my  life  as  a  lion  doth  his 
prey,  for  of  none  seek  I  comfort  but  of  thee  alone."  In 
the  midst  of  these  anguishes  the  goodness  of  God  sus- 
tained him,  so  that  the  present  tribulation  was  tolerable, 
and  the  infallible  promises  of  God  so  assured  him  of 
deliverance,  that  his  fear  was  partly  mitigated  and  gone, 
as  plainly  appears  to  such  as  diligently  mark  the  process 
of  his  prayers.  For  after  long  menacing  and  threaten- 
ing made  to  him  by  his  enemies,  he  concludes  with  these 
words :  "  The  dolour  which  he  intended  to  me  shall  fall 
upon  his  own  pate;  and  the  violence  wherewith  he  would 
have  oppressed  me  shall  cast  down  his  own  head.  But  I 
will  magnify  the  Lord  according  to  his  justice,  and  shall 
praise  the  name  of  the  Most  High."  This  is  not  written 
for  David  only,  but  for  all  such  as  shall  suffer  tribulation, 
to  the  end  of  the  world.  For  I,  the  writer  hereof,  (let  this 
be  said  to  the  praise  and  laud  of  God  alone,)  in  anguish 
of  mind  and  vehement  tribulation  and  affliction,  called  to 
the  Lord,  when  not  only  the  ungodly,  but  even  my  faithful 
brethren,  yea,  and  my  own  self,  that  is,  all  natural  under- 
standing, judged  my  cause  to  be  irremediable.*  And  yet 
in  my  greatest  calamity,  and  when  my  pains  were  most 
cruel,  his  eternal  wisdom  would  that  my  hands  should  write 
far  contrary  to  the  judgment  of  carnal  reason,  but  which 
his  mercy  hath  proved  true.  Blessed  be  his  holy  name ! 
And,  therefore,  I  dare  be  bold  in  the  verity  of  God's  word, 
to  promise,  that,  notwithstanding  the  vehemence  of  trouble, 
the  long  continuance  thereof,  the  desperation  of  all  men, 
the  fearfulness,  danger,  dolour,  and  anguish  of  our  own 
hearts,  yet  if  we  call  constantly  to  God,  beyond  the  expec- 
tation of  all  men,  he  shall  deliver. 

Let  no  man  think  himself  unworthy  to  call  and  pray  to 
*  Knox  here  alludes  to  his  severe  confinement  on  board  the  French 
gallies. 


80  Knox. 

God,  because  he  hath  grievously  offended  his  majesty  in 
times  past ;  but  let  him  bring  to  God  a  sorrowful  and 
repenting  heart,  saying,  with  David,  "  Heal  my  soul,  O 
Lord,  for  I  have  offended  against  thee :  before  I  was  afflict- 
ed, I  transgressed,  but  now  let  me  observe  thy  command- 
ments." To  mitigate  or  ease  the  sorrows  of  our  wounded 
consciences,  our  most  prudent  Physician  hath  provided 
two  plasters  to  give  us  encouragement  to  pray,  notwith- 
standing the  knowledge  of  offences  committed ; — that  is,  a 
precept  and  a  promise.  The  precept  or  commandment  to 
pray,  is  universal,  frequently  inculcated  and  repeated  in 
God's  Scriptures.  "  x\sk,  and  it  shall  be  given  to  you." 
"  Call  upon  me  in  the  day  of  trouble."  "  Watch  and  pray, 
that  ye  enter  not  into  temptation."  "  I  command  that 
ye  pray  ever  without  ceasing."  "  Make  deprecations  inces- 
santly, and  give  thanks  in  all  things."  The  commandment 
is,  whoso  contemns  or  despises  prayer,  sins  equally  with 
him  that  doth  steal.  For  as  this  commandment,  Thou 
shalt  not  steal,  is  a  precept  negative;  so,  Thou  shalt  pray, 
is  a  commandment  affirmative.  And  God  requires  equal 
obediencce  of  all  and  to  all  his  commandments.  Yet  more 
boldly  will  I  say,  He  who,  when  necessity  constrains,  de- 
sires not  support  and  help  of  God,  provokes  his  wrath  no 
less  than  such  as  make  false  gods  or  openly  deny  God. 

Whoso  prayeth  not  in  tribulation,  denieth  God. — For 
like  as  it  is  to  know  no  physician  or  medicine,  or  in  know- 
ing them  to  refuse  to  use  and  receive  the  same  ;  so  not  to 
call  upon  God  in  thy  tribulation,  is  as  if  thou  didst  not 
know  God,  or  else  utterly  denied  him. 

Not  to  pray  is  sin  most  odiovs. — Oh !  why  cease  we 
then  to  call  instantly  to  his  mercy,  having  his  command- 
ment so  to  do,  above  all  our  iniquities.  We  work  manifest 
contempt  and  despising  of  him,  when,  by  negligence,  we 
delay  to  call  for  his  gracious  support.  Whoso  doth  call 
upon  God  obeys  his  will,  and  finds  therein  no  small  consola- 
tion, knowing  that  nothing  is  more  acceptable  to  his  Majesty 
than  humble  obedience. 

To  his  commandment  he  addelh  his  most  undoubted 
promise  in  many  places:  "  Ask  and  ye  shall  receive;  seek 
and  ye  shall  find."  And  by  the  prophet  Jeremiah  God 
saith,  "  Ye  shall  call  upon  me,  and  I  shall  hear  you  ;  ye 
shall. seek,  and  ye  shall  find  me."  And  by  Isaiah  he  saith, 
"  The  father  may  forget  his  natural  son,  and  the  mother 
her   own  child  ;    and   although   they  do,  yet  shall  I  not 


Treatise  on  Prayer.  81 

forget  such  as  call  upon  me."  And  hereto  the  words  of 
Jesus  Christ  correspond  and  agree,  saying,  "  If  ye,  being 
wicked,  can  give  good  gifts  to  your  children,  much  more 
my  heavenly  Father  shall  give  the  Holy  Ghost  to  them 
that  ask  him."  And  that  we  should  not  think  God  to  be 
absent,  or  not  to  hear  us,  observeth  Moses,  saying,  "  There 
is  no  nation  that  have  their  gods  so  adherent  or  near  unto 
them  as  our  God,  who  is  present  at  all  our  prayers."  Also 
the  psalmist,  "  Near  is  the  Lord  to  all  that  call  upon  him 
in  verity."  And  Christ  saith,  "  Wheresoever  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst 
of  them." 

The  readiness  of  God  to  hear  sinners. — That  we  should 
not  think  God  does  not  hear  us,  Isaiah  saith,  "  Before  ye 
cry  I  shall  hear,  and  while  they  yet  speak  I  shall  answer. 
And  also  if  at  even  come  sorrow  or  calamity,  before  the 
morning  spring,  I  shall  reduce*  and  bring  gladness."  And 
these  most  comfortable  words,  doth  the  Lord  speak  not  to 
Israel  after  the  flesh  only,  but  to  all  men  sorely  oppressed, 
abiding  God's  deliverance.  "  For  a  moment  and  a  little 
season  have  I  turned  my  face  from  thee,  but  in  everlasting 
mercy  shall  I  comfort  thee." 

The  hope  to  obtain  our  petitions  should  depend  upon  the 
promises  of  God. — Oh !  hard  are  the  hearts  whom  so  mani- 
fold, most  firm,  and  sure  promises  do  not  mollify;  where- 
upon should  depend  the  hope  to  obtain  our  petitions.  The 
indignity  or  unworthiness  of  ourselves  is  not  to  be  regarded  ; 
for  although,  in  holiness  and  purity  of  life,  we  are  far  infe- 
rior to  the  chosen  which  are  departed,  yet,  in  that  respect 
we  are  equal,  in  that  we  have  the  same  commandment  to 
pray,  and  the  same  promise  to  be  heard.  For  our  gracious 
God  esteems  not  the  prayer,  neither  grants  the  petition  for 
any  dignity")*  of  the  person  that  prayeth,  but  for  his  pro- 
mise sake  only.  And,  therefore,  saith  David,  "  Thou  hast 
promised  unto  thy  servant,  O  Lord,  that  thou  wilt  build  a 
house  for  him,  wherefore  thy  servant  hath  found  in  his 
heart  to  pray  in  thy  sight,  now  even  so.  O  Lord,  thou  art 
God,  and  thy  words  are  true:  thou  hast  spoken  these  good 
things  unto  thy  servant,  begin,  therefore,  to  do  according 
to  thy  promise;  multiply,  O  Lord,  the  household  of  thy 
servant."  Behold,  David  altogether  depended  upon  God's 
promise.  As  also  did  Jacob,  after  he  had  confessed  him- 
self unworthy  of  all  the  benefits  received,  yet  dare  he 
*  Bring  back  again,  t  Worthiness. 

KNOX.  10 


82  Knox. 

boldly  ask  greater  benefits  in  times  subsequent,  and  that 
because  God  had  promised. 

In  the  like  manner  let  us  be  encouraged  to  ask  whatso- 
ever the  goodness  of  God  hath  freely  promised.  What  we 
should  principally  ask,  we  shall  hereafter  declare. 

Observation  in  godly  prayer. — The  first  observation 
which  godly  prayer  requires,  is  the  perfect  knowledge  of 
the  Advocate,  Intercessor,  and  Mediator. 

Of  necessity  we  must  have  a  mediator. — For,  seeing  no 
man  is  of  himself  worthy  to  compare  or  appear  in  God's 
presence,  by  reason  that  sin  continually  remaineth  in  all 
men,  which,  by  itself,  doth  offend  the  majesty  of  God;  rais- 
ing also  debate,  strife,  and  division  betwixt  his  inviolable 
justice  and  us:  for  the  which,  unless  satisfaction  be  made 
by  another  than  by  ourselves,  so  little  hope  remaineth  that 
we  can  attain  any  thing  from  him,  that  we  can  have  no 
surety  with  him  at  all.  To  exempt  us  from  this  horrible 
confusion,  our  most  merciful  Father  has  given  unto  us  his 
only  beloved  Son  to  be  unto  us  justice,  wisdom,  sanctifica- 
tion,  and  holiness.  If  in  him  we  faithfully  believe,  we  are 
so  clad  that  we  may  with  boldness  appear  before  the  throne 
of  God's  mercy ;  doubting  not  but  whatsoever  we  ask,  by 
our  Mediator,  we  shall  obtain  most  assuredly  that  same. 
Here  is  most  diligently  to  be  observed,  that  without  our 
Mediator,  forspeaker*  and  peace-maker,  we  enter  not  into 
prayer;  for  the  incallings  of  such  as  pray  without  Jesus 
Christ  are  not  only  vain,  but  also  they  are  odious  and  abo- 
minable before  God.  And  which  thing  in  the  Levitical 
priesthood,  was  most  evidently  prefigured  and  declared; 
for  as  within  the  most  holy  place  no  man  entered  but  the 
high  priest  only,  and  as  all  sacrifices  offered  by  any  other 
than  by  priests  only,  provoked  the  wrath  of  God  upon  the 
sacrifice  maker;  so  whoever  intends  to  enter  into  God's 
presence,  or  to  make  prayers  without  Jesus  Christ,  shall 
find  nothing  but  fearful  judgment  and  horrible  damnation. 
Wherefore  it  is  plain  that  Turks  and  Jews,  notwithstand- 
ing they  do,  apparently,  most  fervently  pray  unto  God,  who 
created  heaven  and  earth,  who  guideth  and  ruleth  the  same, 
who  defendeth  the  good,  and  punisheth  the  evil,  yet  their 
prayers  are  never  pleasing  unto  God;  neither  honour  they 
his  holy  Majesty  in  any  thing,  because  they  acknowledge 
not  Jesus  Christ,  for  whoso  honoureth  not  the  Son,  honour- 
eth  not  the  Father. 

*  Advocate. 


Treatise  on  Prayer.  83 

When  we  be  not  heard. — For  as  the  law  is  a  statute  that 
we  shall  call  upon  God,  and  as  the  promise  is  made  that 
he  shall  hear,  so  are  we  commanded  only  to  call  by  Jesus 
Christ,  by  whom  alone  we  obtain  our  petitions;  for  in  him 
alone  are  all  the  promises  of  God  confirmed  and  complete. 
Whereof,  without  all  controversy,  it  is  plain,  that  such  as 
have  called,  or  do  call  upon  God,  by  any  other  name  than 
by  Jesus  Christ  alone,  nothing  regard  God's  will,  but  ob- 
stinately prevaricate,  and  do  against  his  commandments. 
And,  therefore,  they  obtain  not  their  petitions,  neither  yet 
have  entrance  to  his  mercy,  For  no  man  cometh  to  the 
Father,  saith  Jesus  Christ,  but  by  me.  He  is  the  right 
way;  whoso  declineth  from  him  goes  wrong.  He  is  our 
Leader,  whom,  unless  we  follow,  we  shall  walk  in  dark- 
ness. He  alone  is  our  Captain,  without  whom  neither 
praise  nor  victory  shall  we  ever  obtain. 

Intercession  to  saints. — Against  such  as  depend  upon  the 
intercession  of  saints,  no  otherwise  will  I  contend;  but  will 
shortly  touch  the  properties  of  a  perfect  mediator.  First, 
the  words  of  Paul  are  most  sure,  "  A  mediator  is  not  a 
mediator  of  one,"  that  is,  wheresoever  is  required  a  media- 
tor there  are  also  two  parties ;  to  wit,  one  party  offending, 
and  the  other  party  who  is  offended ;  which  parties  in  them- 
selves can  in  no  wise  be  reconciled.  Secondly,  the  media- 
tor which  takes  upon  him  the  reconciling  of  these  two  par- 
ties must  be  such  a  one,  as  having  trust  and  favour  of  both 
parties,  yet  in  some  things  must  differ  from  both,  and  must 
be  clear  and  innocent  also  of  the  crime  committed  against 
the  party  offended.  Let  this  be  more  plain  by  this  subse- 
quent declaration.  The  eternal  God  standeth  upon  the  one 
part,  and  all  natural  men  descending  of  Adam  upon  the 
other  part.  The  infinite  justice  of  God  is  so  offended  with 
the  transgressions  of  all  men,  that  in  no  wise  can  amity  be 
made,  except  such  a  one  be  found  as  fully  may  make  satis- 
faction for  man's  offences.  Among  the  sons  of  men  none 
was  found  able,  for  they  all  were  found  criminal  in  the  fault 
of  one:  and  God's  infinite  justice  must  abhor  the  society 
and  sacrifice  of  sinners. 

Angels  may  not  be  mediators. — And  unto  the  angels 
what  prevailed  the  prevarication  of  man,  who,  even  if  they 
would  have  interposed  themselves  as  mediators,  yet  they 
had  not  the  infinite  justice.*  Who  then  shall  here  be  found 
the  peace-maker?  Surely  the  infinite  goodness  and  mercy 
*  Righteousness. 


84  Knox. 

of  God  might  not  suffer  the  perpetual  loss  and  repudiation 
of  his  creatures :  and  therefore  his  eternal  wisdom  provided 
such  a  Mediator,  having  wherewith  to  satisfy  the  justice  of 
God;  differing  also  from  the  godhead;  his  only  Son,  clad 
in  the  nature  of  manhood,  who  interposed  himself  a  Media- 
tor, not  as  man  only. 

Jesus  Christ,  God  and  man,  is  mediator. — For  the  pure 
humanity  of  Christ,  of  itself,  might  neither  make  interces- 
sion nor  satisfaction  for  us,  but  God  and  man.  In  that  he 
is  God,  he  might  complete  the  will  of  the  Father;  and  in 
that  he  is  man,  pure  and  clean,  without  spot  or  sin,  he 
might  offer  sacrifice  for  the  taking  away  of  our  sins,  and 
satisfaction  of  God's  justice.  So,  unless  saints  have  these 
two — godhead  equal  with  the  Father,  and  humanity  with- 
out sin,  saints  may  not  usurp  the  office  of  mediator.  But 
here  will  be  objected,  Who  knovveth  not  Jesus  Christ  to  be 
the  only  Mediator  of  our  redemption,  but  that  impedes  or 
hinders  not  saints  and  holy  men  to  be  mediators,  and  to 
make  intercession  for  us — as  though  Jesus  Christ  had  been 
but  one  hour  our  mediator,  and  afterwards  had  resigned  the 
office  unto  his  servants! 

Who  maketh  other  mediators  than  Jesus  Christ,  taketh 
honour  from  him. — Do  not  such  men  gentily*  entreat 
Jesus  Christ,  detracting  from  him  such  portion  of  his 
honour?  Otherwise,  the  Scriptures  of  God  testify  him  to 
have  been  made  man,  and  to  have  proved  our  infirmities; 
to  have  suffered  death  willingly;  to  have  overcome  the 
same;  and  all  to  this  end — that  he  might  be  our  perpetual 
High  Sovereign  Priest,  in  whose  place  or  dignity  none 
other  might  enter.  As  John  saith,  "  If  any  man  sin,  we 
have  an  Advocate  with  the  Father,  even  Jesus  Christ  the 
just." 

Mark  well  these  words:  John  saith,  We  have  presently 
a  sufficient  Advocate,  whom  Paul  affirms  to  sit  at  the  right 
hand  of  God  the  Father,  and  to  be  the  only  Mediator  be- 
tween God  and  man.  "  For  he  alone,"  saith  Ambrose,  "  is 
our  mouth,  by  whom  we  speak  to  God,  he  is  our  eyes  by 
whom  we  see  God,  and  also  our  right  hand,  by  whom  we 
offer  any  thing  to  the  Father;"  who,  unless  he  make  inter- 
cession, neither  we  nor  any  of  the  saints  may  have  any 
society  or  fellowship  with  God.  What  creature  may  say 
to  God  the  Father,  Let  man  be  received  unto  thy  favour, 
for  the  pain  of  his  transgressions  I  have  sustained  in  my 
*  Respectfully,  (spoken  ironically.) 


Treatise  on  Prayer.  85 

own  body?  For  his  cause  was  I  compassed  with  all  infir- 
mities, and  so  became  the  most  contemned  and  despised 
of  all  men,  and  yet  in  my  mouth  was  found  no  guile,  nor 
deceit,  but  I  was  always  obedient  to  thy  will,  suffering  most 
grievous  death  for  mankind.  And,  therefore,  behold  not 
the  sinner,  but  me,  who,  by  my  infinite  justice,  have  per- 
fectly satisfied  for  his  offences.  May  any  other,  Jesus  Christ 
excepted,  in  these  words  make  intercession  for  sinners?  If 
they  may  not,  then  are  they  neither  mediators  nor  yet  in- 
tercessors. "  For  although,"  saith  Augustine,  "  Christians 
do  commend  one  another  unto  God  in  their  prayers,  yet 
they  make  not  intercession,  neither  dare  they  usurp  the 
office  of  a  mediator;  not  Paul,  although  under  the  Head,  he 
was  a  principal  member,  because  he  commendeth  himself 
to  the  prayers  of  faithful  men."  But  if  any  do  object,  such 
is  not  the  condition  of  the  saints  departed,  who  now  have 
put  off  mortality,  and  bear  no  longer  the  fragility  of  the 
flesh:  which  although  I  grant  to  be  most  true,  yet  are  they 
all  compelled  to  cast  their  crowns  before  Him  that  sittelh 
on  the  throne,  acknowledging  themselves  to  have  been 
cleansed  by  the  blood  of  the  Lamb ;  and  therefore  none  of 
them  do  attempt  to  be  a  mediator,  seeing  they  neither  have 
being,  nor  justice,  of  themselves. 

But  in  the  great  light  of  the  gospel,  which  now  is  begin- 
ning, praise  be  to  the  Omnipotent,  it  is  not  necessary  upon 
such  matters  long  to  remain.  Some  say,  We  will  use  but 
one  mediator,  Jesus  Christ,  to  God  the  Father,  but  we  must 
have  saints,  and  chiefly  the  virgin  Mary,  the  mother  of 
Jesus  Christ,  to  pray  for  us  unto  him. 

Against  such  as  would  have  mediators  to  Jesus  Christ. — 
Alas !  whosoever  are  so  minded,  show  plainly  themselves 
to  know  nothing  of  Jesus  Christ  rightly.  Is  He  who  de- 
scended from  heaven,  and  vouchsafed  to  be  conversant  with 
sinners,  commanding  all  sorely  vexed  and  sick  to  come 
unto  him;  who,  hanging  upon  the  cross,  prayed  first  for 
his  enemies; — is  he  become  now  so  untractable  that  he  will 
not  hear  us  without  a  person  to  be  a  mean?  O  Lord,  open 
the  eyes  of  such  that  they  may  clearly  perceive  thy  infinite 
kindness,  gentleness,  and  love  toward  mankind. 

Above  all  these  things  is  to  be  observed,  that  what  we 
ask  of  God  ought  to  be  profitable  to  ourselves  and  to  others, 
and  hurtful  or  dangerous  to  no  man.  Secondly,  we  must 
consider  whether  our  petitions  extend  to  spiritual  or  tem- 
poral things.  Spiritual  things,  such  as  deliverance  from 
10* 


86  Knox. 

impiety,  remission  of  sins,  the  gift  of  the  Holy  Ghost,  and 
of  life  everlasting,  we  should  desire  absolutely,  without 
any  condition,  by  Jesus  Christ,  in  whom  alone  all  these 
are  promised.  And  in  asking  hereof  we  should  not  pray 
thus :  O  Father,  forgive  our  sins  if  thou  wilt ;  for  he  has 
expressed  his  will,  saying,  As  I  live,  I  desire  not  the  death 
of  a  sinner,  but  rather  that  he  convert  and  live ;  which  im- 
mutable and  solemn  oath  whoso  calleth  in  doubt  maketh 
God  a  liar,  and,  so  far  as  in  him  lies,  would  spoil  him  of 
his  Godhead.  For  he  cannot  be  God  except  he  be  eternal 
and  infallible  verity.  And  John  saith,  "  This  is  the  testi- 
mony which  God  hath  testified  of  his  Son,  that  whoso  be- 
lieveth  in  the  Son  hath  eternal  life  ;"to  the  verity  whereof 
we  should  steadfastly  cleave,  although  worldly  dolour  ap- 
prehend us.  As  David,  exiled  from  his  kingdom,  and  de- 
prived of  all  his  glory,  secluded  not  from  God,  but  stead- 
fastly believed  reconciliation,  by  the  promise  made,  notwith- 
standing that  all  creatures  in  earth  had  refused,  objected, 
and  rebelled  against  him.  Happy  is  the  man  whom  thou 
shalt  inspire,  O  Lord. 

In  asking  for  temporal  things,  first  let  us  inquire  if  we 
be  at  peace  with  God  in  our  conscience  by  Jesus  Christ, 
firmly  believing  our  sins  to  be  remitted  in  his  blood. 
Secondly,  let  us  inquire  of  our  own  hearts,  if  we  know  that 
temporal  riches  or  substance  do  not  come  to  man  by  acci- 
dent, fortune,  or  chance,  neither  yet  by  the  industry  and 
diligence  of  man's  labour;  but  they  are  the  liberal  gift;  of 
God  only,  whereof  we  ought  to  laud  and  praise  his  good- 
ness, wisdom,  and  providence  alone. 

What  should  be  prayed  for. — And  if  we  truly  acknow- 
ledge and  confess  this,  let  us  boldly  ask  of  Him  whatso- 
ever is  necessary  for  us,  as  sustenance  of  this  body;  health 
thereof;  defence  from  misery;  deliverance  from  trouble; 
tranquillity  and  peace  to  our  commonwealth;  prosperous 
success  in  our  vocations,  labours,  and  affairs,  whatsoever 
they  are;  which  God  wills  we  should  ask  all  of  him,  to 
certify  to  us  that  all  things  stand  in  his  regimen  and  dis- 
position. And  also  by  asking  and  receiving  these  bodily 
commodities,  we  have  a  taste  of  his  sweetness,  and  are 
inflamed  with  his  love,  that  thereby  our  faith  of  recon- 
ciliation, and  remission  of  our  sins,  may  be  exercised  and 
increase.  But  in  asking  such  temporal  things  we  must 
observe,  first,  that  if  God  deferreth  or  prolongeth  to  grant 
our  petitions,  even  so  long  that  he  seems  apparently  to 


Treatise  on  Prayer.  87 

reject  us,  yet  let  us  not  cease  to  call;  prescribing  him 
neither  the  time,  nor  the  manner  of  deliverance;  as  it  is 
written,  "  If  he  prolong  time,  abide  patiently  upon  him." 
And  also,  "  Let  not  the  faithful  be  too  hasty,  for  God  some- 
times deferreth  and  will  not  quickly  grant,  for  probation  of 
our  continuance,"  as  the  words  of  Jesus  Christ  testify ;  and 
also  that  we  may  receive  with  greater  gladness  that  which, 
with  ardent  desire,  we  long  have  looked  for.  As  Hannah, 
Sarah,  and  Elizabeth,  after  their  barrenness  and  sterility, 
received  children  with  joy.  Secondly,  because  we  know 
the  church  at  all  times  to  be  under  the  cross  in  asking 
temporal  commodities,  and  especially  deliverance  from 
trouble,  let  us  offer  unto  God  obedience,  if  it  shall  please 
his  goodness  we  be  longer  exercised,  that  we  may  patiently 
abide  it;  as  David,  desiring  to  be  restored  to  his  kingdom 
when  he  was  exiled  by  his  own  son,  offered  unto  God  obe- 
dience, saying,  "If I  have  found  favour  in  the  presence  of 
the  Lord,  he  shall  bring  me  home  again;  but  if  he 
shall  say,  Thou  pleasest  me  not  longer  to  bear  authority, 
I  am  obedient;  let  him  do  what  seemeth  good  unto 
him." 

Better  it  is  to  obey  God  than  man. — The  three  children 
said  to  Nebuchadnezzar,  "  We  know  that  our  God  whom 
we  worship  may  deliver  us,  but  if  it  shall  not  please  him 
so  to  do,  let  it  be  known  to  thee,  O  king,  that  we  will  not 
worship  thy  gods."  Here  they  gave  a  true  confession  of 
their  perfect  faith,  knowing  nothing  was  impossible  to  the 
omnipotence  of  God;  affirming  also  themselves  to  stand 
in  his  mercy ;  for  otherwise  the  nature  of  man  could  not 
willingly  give  itself  to  so  horrible  a  torment;  but  they 
offer  unto  God  most  humble  obedience  to  be  delivered  at 
his  good  will  and  pleasure;  as  we  should  do  in  all  afflic- 
tions, for  we  know  not  what  to  ask  or  desire  as  we  ought; 
that  is,  the  frail  flesh,  oppressed  with  fear  and  pain,  de- 
sires deliverance,  ever  abhorring  and  drawing  back  from 
giving  obedience. 

O  Christian  brethren,  I  write  by  experience.  But  the 
Spirit  of  God  calleth  back  the  mind  to  obedience,  that 
although  it  doth  desire  and  abide  for  deliverance,  yet 
should  it  not  repine  against  the  good  will  of  God,  but 
incessantly  ask  that  it  may  abide  with  patience.  How 
hard  this  battle  is,  no  man  knoweth  but  he  who  in  himself 
hath  suffered  trial.   It  is  to  be  noticed,  that  God  sometimes 


88  Knox. 

doth  grant  the  petition  of  the  spirit,  while  he  yet  defers  the 
desire  of  the  flesh. 

The  petition  of  the  spirit. — As  who  doubteth  but  God 
did  mitigate  the  heaviness  of  Joseph,  although  he  sent 
not  hasty  deliverance  in  his  long  imprisonment;  and  that 
as  he  gave  him  favour  in  the  sight  of  the  jailor,  so  in- 
wardly also  he  gave  him  consolation  in  spirit.  Wherein  he 
utterly  repels  the  desire  of  the  flesh,  for  the  petition  of  the 
spirit  always  is,  that  we  may  attain  to  the  true  felicity, 
whereunto  we  must  needs  enter  by  tribulation  and  the 
final  death,  which  the  nature  of  man  ever  abhors,  and 
therefore  the  flesh,  under  the  cross,  and  at  the  sight  of 
death,  calls  and  thirsts  for  hasty  deliverance.  But  God, 
who  alone  knows  what  is  expedient  for  us,  sometimes  pro- 
longs the  deliverance  of  his  chosen,  and  sometimes  per- 
mits them  to  drink,  before  the  maturity  of  age,  the  bitter 
cup  of  bodily  death,  that  thereby  they  may  receive  medicine 
and  cure  from  all  infirmity.  For  who  doubts  that  John 
the  Baptist  desired  to  have  seen  the  days  of  Jesus  Christ 
more,  and  to  have  been  with  him  longer  in  conversation? 
Or  that  Stephen  would  not  have  laboured  more  days  in 
preaching  Christ's  gospel,  whom,  nevertheless,  he  suffered 
speedily  to  taste  of  this  general  sentence?  And,  although 
we  see  therefore  no  apparent  help  to  ourselves,  nor  yet  to 
others  who  are  afflicted,  let  us  not  cease  to  call,  thinking 
that  our  prayers  are  vain.  For,  whatsoever  come  of  our 
bodies,  God  shall  give  unspeakable  comfort  to  the  spirit, 
and  shall  turn  all  to  our  good  beyond  our  own  expec- 
tation. 

Impediments  come  of  the  weakness  of  the  flesh. — The 
cause  why  I  am  so  long  and  tedious  in  this  matter  is,  for 
that  I  know  how  hard  the  battle  is  betwixt  the  spirit  and  the 
flesh,  under  the  heavy  cross  of  affliction,  where  no  worldly 
defence,  but  present  death  doth  appear.  I  know  the  grudging 
and  murmuring  complaints  of  the  flesh;  I  know  the  wrath, 
anger,  and  indignation  which  it  conceives  against  God, 
calling  all  his  promises  in  doubt,  and  being  ready  every 
hour  utterly  to  fall  from  God:  against  which  only  faith 
remains,  provoking  us  to  call  earnestly,  and  to  pray  for 
assistance  of  God's  Spirit.  Wherein  if  we  continue,  he 
shall  turn  our  most  desperate  calamities  to  gladness,  and 
to  a  prosperous  end.  To  thee  alone,  O  Lord,  be  praise, 
for  with  experience  I  write  this  and  speak  it. 


Treatise  on  Prayer.  89 

Where,  for  whom,  and  at  what  time  we  ought  to  pray, 
is  not  to  he  passed  over  with  silence. 

Private  prayer. — Such  prayers  as  men  secretly  offer 
unto  God  by  themselves  require  no  separate  place;  al- 
though Jesus  Christ  commandeth  when  we  pray  to  enter 
into  our  chamber,  and  close  the  door,  and  so  to  pray  unto 
our  Father  secretly.  Whereby  he  would  that  we  should 
choose  for  our  prayers  such  places  as  might  offer  least  oc- 
casion to  call  us  back  from  prayer;  and  also  that  we  should 
expel  forth  from  our  minds,  in  time  of  our  prayer,  all  vain 
cogitations.  For  otherwise  Jesus  Christ  himself  doth  ob- 
serve no  special  place  of  prayer;  for  we  find  him  sometimes 
pray  in  mount  Olivet,  sometimes  in  the  desert,  sometimes 
in  the  temple,  and  in  the  garden.  And  Peter  desired  to 
pray  upon  the  top  of  the  house.  Paul  prayed  in  prison, 
and  was  heard  of  God.  Who  also  commandeth  men  to 
pray  in  all  places,  lifting  up  to  God  pure  and  clean  hands : 
as  we  find  that  the  prophets  and  most  holy  men  did,  when- 
soever danger  or  necessity  required. 

Appointed  places  to  pray  in  may  not  be  neglected. — But 
public  and  common  prayers  should  be  used  in  the  place 
appointed  for  the  assembly,  from  whence  whosoever  neg- 
ligently withdraw  themselves  are  in  no  wise  excusable.  I 
mean  not,  that  to  be  absent  from  that  place  is  sin  because 
that  place  is  more  holy  than  another;  for  the  whole  earth 
created  by  God  is  equally  holy.  But  the  promise  made, 
that,  "  Wheresoever  two  or  three  are  met  together  in  my 
name,  there  shall  I  be  in  the  midst  of  them,"  condemns  all 
such  as  contemn  the  congregation  gathered  in  his  name. 
But  mark  well  this  word  "  gathered ;"  I  mean  not,  to  hear 
piping,  singing,  or  playing;  nor  to  patter  upon  beads  or 
books  whereof  they  have  no  understanding;  nor  to  com- 
mit idolatry,  honouring  that  for  God  which  is  no  god  in- 
deed. For  with  such  will  I  neither  join  myself  in  common 
prayer,  nor  in  receiving  external  sacraments;  for  in  so 
doing  I  should  affirm  their  superstition  and  abominable 
idolatry,  which  I,  by  God's  grace,  never  will  do,  nor  counsel 
others  to  do,  to  the  end. 

What  it  is  to  be  gathered  in  the  name  of  Christ. — 
The  congregation  which  I  mean,  should  be  gathered  in 
the  name  of  Jesus  Christ,  that  is,  to  laud  and  magnify 
God  the  Father  for  the  infinite  benefits  they  have  received 
by  his  only  Son  our  Lord.  In  this  congregation  the  mys- 
tical and  last  Supper  of  Jesus  Christ  should  be  distributed 


90  Knox. 

without  superstition,  or  any  more  ceremonies  than  he  him- 
self used,  and  his  apostles  after  him.  And  in  distribution 
thereof  in  this  congregation,  should  inquiries  be  made  of 
the  poor  among  them,  and  support  provided,  during  the  time 
of  their  convention,  and  it  should  be  distributed  amongst 
them.  Also,  in  this  congregation  should  be  made  common 
prayer,  such  as  all  men  hearing  might  understand;  that 
the  hearts  of  all,  subscriving*  to  the  voice  of  one,  might, 
with  unfeigned  and  fervent  mind,  say,  Amen.  Whosoever 
withdraws  himself  from  such  a  congregation,  (but  alas, 
where  shall  it  be  found?)  he  declares  himself  to  be  no  mem- 
ber of  Christ's  body. 

For  whom,  and  at  what  time  we  should  pray. — Now 
there  remains — for  whom,  and  at  what  time  we  should 
pray.  Paul  commands  that  we  should  pray  for  all  men, 
and  at  all  times.  And  principally  for  such  of  the  house- 
hold of  faith  as  suffer  persecution,  and  for  commonwealths 
tyrannically  pressed,  incessantly  should  we  call,  that  God, 
of  his  mercy  and  power,  will  withstand  the  violence  of 
such  tyrants. 

God's  sentence  may  he  changed. — And  when  we  see  the 
plagues  of  God,  as  hunger,  pestilence,  or  war  coming,  or 
appearing  at  hand ;  then  should  we,  with  lamentable  voices 
and  repenting  hearts,  call  unto  God,  that  it  would  please 
his  infinite  mercies  to  withdraw  his  hand;  which  thing  if 
we  do  unfeignedly,  he  will,  without  doubt,  revoke  his  wrath, 
and  in  the  midst  of  his  anger  think  upon  mercy;  as  we  are 
taught  in  the  Scripture,  by  his  infallible  and  eternal  verity. 
As  in  Exodus,  God  saith,  "  I  shall  destroy  this  nation 
from  the  face  of  the  earth,"  and  when  Moses  addressed 
himself  to  pray  for  them,  the  Lord  proceeded,  saying, 
"  Suffer  me  that  I  may  utterly  destroy  them."  And  then 
Moses  falleth  down  upon  his  face,  and  forty  days  continued 
in  prayer  for  the  safety  of  the  people,  for  whom  at  the  last 
he  obtained  forgiveness.  David  in  the  vehement  plague, 
lamentably  called  unto  God.  And  the  king  of  Nineveh 
saith,  "  Who  can  tell?  God  may  turn  and  repent,  and 
cease  from  his  fierce  wrath,  that  we  perish  not."  Which 
examples  and  Scriptures  are  not  written  in  vain, but  to  cer- 
tify us  that  God,  of  his  own  nature  and  goodness,  will 
mitigate  his  plagues,  by  our  prayers  offered  by  Jesus  Christ, 
although  he  has  threatened  to  punish,  or  even  now  doth 
punish.  Which  he  testifies  by  his  own  words,  saying,  "  If 
*  Agreeing. 


Treatise  on  Prayer.  91 

I  have  prophesied  against  any  nation  or  people,  that  they 
shall  be  destroyed;  if  they  repent  of  their  iniquity, it  shall 
repent  me  of  the  evil  which  I  have  spoken  against  them." 
This  I  write,  lamenting  the  great  coldness  of  men,  who, 
under  such  long  scourges  of  God,  are  nothing  kindled  to 
pray  by  repentance,  but  carelessly  sleep  in  a  wicked  life; 
even  as  though  the  continual  wars,  urgent  famine,  and  daily 
plagues  of  pestilence,  and  other  contagious,  insolent,*  and 
strange  maladies,  were  not  the  present  signs  of  God's  wrath 
provoked  by  our  iniquities. 

A  plague  threatened  to  England. — O  England,  let  thy 
intestine  battle,  and  domestic  murder  provoke  thee  to  purity 
of  life,  according  to  the  word  which  openly  hath  been  pro- 
claimed in  thee,  otherwise  thou  shalt  drink  the  cup  of  the 
Lord's  wrath!  The  multitude  shall  not  escape,  but  shall 
drink  the  dregs,  and  have  the  cup  broken  upon  their  heads. 
For  judgment  beginneth  in  the  house  of  the  Lord,  and  com- 
monly the  least  offender  is  first  punished,  to  excite  the 
more  wicked  to  repentance.  But,  O  Lord,  infinite  in  mer- 
cy, if  thou  shalt  punish,  make  not  consummation,  but  cut 
away  the  proud  and  luxuriant  branches  which  bear  no 
fruit:  and  preserve  the  commonwealth  of  such  as  give 
succour  and  harbour  to  thy  contemned  messengers,  which 
long  have  suffered  exile  in  deserts.  And  let  thy  kingdom 
shortly  come,  that  sin  may  be  ended,  death  devoured,  thy 
enemies  confounded;  that  we  thy  people,  being  delivered 
by  thy  majesty,  may  obtain  everlasting  joy  and  felicity, 
through  Jesus  Christ  our  Saviour,  to  whom  be  all  honour 
and  praise,  for  ever.     Amen. 

Hasten,  Lord,  and  tarry  not, 

John  Kuox.f 

*  Unaccustomed. 

+  On  the  title  of  the  printed  copy  of  this  tract,  we  find,  "  Imprint- 
ed at  Rome  before  the  castel  of  St.  Aungel,  at  the  signe  of  Saint 
Peter,  in  the  moneth  of  July,  in  the  year  of  our  Lorde,  1554."  Not- 
withstanding this  announcement,  the  tract  probably  was  printed  in 
England,  or  in  some  protestant  city  upon  the  continent, — and  the 
imprint  perhaps  was  designed  to  protect  the  tract  from  destruction, 
when  it  fell  into  the  hands  of  the  ignorant  and  superficial  examiners, 
who  often  were  employed  to  search  for,  and  to  destroy  the  writings 
of  the  protestants,  during  the  reign  of  queen  Mary.  There  are  tracts 
of  other  reformers  printed  during  the  same  period,  probably  on  the 
continent,  which  bear  a  similar  imprint.  The  title  of  Knox's  Admo- 
nition to  the  Professors  of  the  Truth  in  England,  bears  the  imprint 
of  "Kalykow;"  by  which  probably  was  meant  Geneva,  at  which 
place  several  of  Knox's  publications  were  printed  during  his  resi- 
dence there. 


92  Knox. 

The  Treatise  on  Prayer  contained  in  this  edition  is  printed  from 
a  transcript  of  the  Wodrow  manuscript  in  the  possession  of  Dr. 
M'Crie,  by  whom  it  was  kindly  furnished.  It  has  been  collated  with 
the  printed  edition  of  1554,  from  which  the  titles  of  paragraphs, 
printed  in  italic,  are  inserted.  The  other  tracts  here  printed  from 
the  Wodrow  manuscript  have  also  been  examined  by  the  early  print- 
ed copies,  and  the  result  of  this  examination  fully  shows  the  hasty 
and  incorrect  manner  in  which  those  editions  must  have  been  print- 
ed. Dr.  M'Crie  (Life  of  Knox,  vol.  i.  note  N.)  has  noticed  this  sub- 
ject, and  has  stated  several  of  the  most  important  variations  in  the 
treatise  on  prayer.  It  should,  however,  be  mentioned,  that  the 
manuscript  and  printed  copy  of  this  tract  differ  more  than  any  of  the 
others ;  and  in  some  instances  the  alterations  appear  to  have  been 
made  designedly  while  passing  through  the  press. 


Confession.  93 

To  the  printed  copy  of  the  Treatise  on  Prayer  is  added 
the  following  confession  or  prayer,  which  appears  to 
have  been  composed,  and  used  by  Knox,  after  the  death 
of  Edward  VI. 


Hereafter  followeth  a  confession  by  John  Knox,  minister  of 

Christ's  most  sacred  evangely,*  upon  the  death  of  that 

most  virtuous  and  most  famous  king,  Edward  the  VI., 

king  of  England,  France,  and  Ireland,  in  which 

confession  the  said  John  doth  accuse  no  less 

his  own  offences,  than  the  offences  of 

others,  to  be  the  cause  of  the  taking 

away  of  that  most  godly  prince, 

now  reigning  with  Christ, 

while  we  abide  plagues 

for  our  unthank- 

fulness. 


Omnipotent  and  everlasting  God,  Father  of  our  Lord 
Jesus  Christ,  who  by  thy  eternal  providence  disposest 
kingdoms,  as  seemeth  best  to  thy  wisdom :  we  acknow- 
ledge and  confess  thy  judgments  to  be  righteous,  in  that 
thou  hast  taken  from  us,  for  our  ingratitude,  and  for  abus- 
ing of  thy  most  holy  word,  our  native  king  and  earthly 
comforter. 

Justly  mayest  thou  pour  forth  upon  us  the  uttermost  of 
thy  plagues;  for  that  we  have  not  known  the  days  and 
time  of  our  merciful  visitation.  We  have  contemned  thy 
word,  and  despised  thy  mercies  ;  we  have  transgressed  thy 
laws ;  for  deceitfully  have  we  wrought,  every  man  with 
our  neighbours  ;  oppression  and  violence  we  have  not 
abhorred:  charity  hath  not  appeared  among  us,  as  our 
profession  requires.  We  have  little  regarded  the  voices 
of  thy  prophets.  Thy  threatenings  we  have  esteemed 
vanity  and  wind.  So  that  in  us,  of  ourselves,  remains  no- 
thing worthy  of  thy  mercy ;  for  all  are  found  fruitless ;  even 
the  princes  with  the  prophets,  as  withered  trees  apt  and 
meet  to  be  burned  in  the  fire  of  thy  eternal  displeasure. 

*  Gospel. 
KNOX.  11 


94  Knox. — Confession. 

But,  O  Lord,  behold  thy  own  mercy  and  goodness,  that 
thou  mayest  purge  and  remove  the  most  filthy  burden  of 
our  most  horrible  offences.  Let  thy  love  overcome  the 
severity  of  thy  judgments,  even  as  it  did  in  giving  to  the 
world  thy  only  Son,  Jesus,  when  all  mankind  was  lost,  and 
no  obedience  was  left  in  Adam  nor  in  his  seed.  Regene- 
rate our  hearts,  O  Lord,  by  the  strength  of  the  Holy  Ghost. 
Convert  thou  us,  and  we  shall  be  converted.  Work  thou 
in  us  unfeigned  repentance,  and  move  thou  our  hearts  to 
obey  thy  holy  laws. 

Behold  our  trouble  and  apparent  destruction,  and  stay 
the  sword  of  thy  vengeance  before  it  devour  us.  Place 
above  us,  O  Lord,  for  thy  great  mercy's  sake,  such  a  head, 
with  such  rulers  and  magistrates  as  fear  thy  name,  and  will 
the  glory  of  Christ  Jesus  to  spread.  Take  not  from  us  the 
light  of  thy  gospel,  and  suffer  thou  no  papistry  to  prevail 
in  this  realm.  Illuminate  the  heart  of  our  sovereign  Lady 
Queen  Mary,*  with  fruitful  gifts  of  thy  Holy  Ghost ;  and 
inflame  the  hearts  of  her  council  with  thy  true  fear  and 
love.  Repress  thou  the  pride  of  those  that  would  rebel ;  and 
remove  from  all  hearts  the  contempt  of  thy  word.  Let  not 
our  enemies  rejoice  at  our  destruction,  but  look  thou  to  the 
honour  of  thy  own  name,  O  Lord;  and  let  thy  gospel  be 
preached  with  boldness  in  this  realm.  If  thy  justice  must 
punish,  then  punish  our  bodies  with  the  rod  of  thy  mercy. 
But,  O  Lord,  let  us  never  revolt,  nor  turn  back  to  idolatry 
again.  Mitigate  the  hearts  of  those  that  persecute  us;  and 
let  us  not  faint  under  the  cross  of  our  Saviour,  but  assist 
us  with  the  Holy  Ghost,  even  to  the  end. 

*  This  prayer  sufficiently  shows  that  the  charges  sometimes 
brought  against  Knox,  that  he  stirred  up  rebellion  against  Queen 
Mary,  are  unfounded. 


A 

FAITHFUL    ADMONITION, 

MADE 

BY  JOHN  KNOX 

UNTO   THE   PROFESSORS    OF  GOD'S    TRUTH 
IN  ENGLAND; 


WHEREBY     THOU     MAYEST     LEARN     HOW     GOD     WILT,    HAVE    HIS    CHURCH 

EXERCISED    WITH    TROUBLES,    AND   HOW    HE    DEFENDETH 

IT    IN    THE    SAME. 


After  all  this  shall  not  the  Lord's  wrath  cease,  but  yet  shall  his  hand 
be  stretched  out  still.  Take  heed  that  the  Lord  root  thee  not  out 
both  head  and  tail  in  one  day. — Isaiah  ix. 


95 


In  July,  1554,  Knox  left  Switzerland,  and  proceeded  to  Dieppe  in 
France.  He  wished  to  obtain  accurate  information  of  the  state  of 
his  persecuted  brethren  in  England,  and  to  learn  whether  he  could 
in  any  manner  promote  their  comfort.  The  tidings  which  he  receiv- 
ed caused  him  much  sorrow ;  for  the  sufferings  of  the  English  Pro- 
testants were  daily  increasing,  and  although  none  as  yet  had  been 
committed  to  the  flames,  there  was  every  reason  to  expect  such  pro- 
ceedings would  not  be  long  delayed.  Nor  was  it  less  painful  to  him 
to  learn  that  many  who  had  embraced  the  truth  under  his  ministry, 
had  been  induced  to  return  to  popery.  In  the  anguish  of  his  mind 
he  wrote  to  some  of  them,  setting  forth  the  danger  resulting  to  their 
souls  from  their  conduct,  and  impressing  upon  them  the  necessity 
of  repentance.  Under  the  influence  of  these  feelings  the  following 
admonition  to  the  professors  of  the  truth  in  England  was  written : 
it  was  printed  in  the  same  year. 

"  Therein  he  spake  of  himself,  and  what  he  was  at  first ;  and  made 
some  reflections  upon  the  days  of  the  gospel  under  king  Edward ; 
undertook  to  show  why  God  took  the  gospel  away  ;  and  prayed 
against  these  Marian  days,  that  they  might  be  short,  and  foretold 
deliverance." —  Strype. 

In  this  "  Admonition,"  the  reader  will  observe  that  Knox  uses 
very  strong  language  when  speaking  of  the  enemies  of  the  truth. 
At  this  we  are  not  surprised,  when  their  characters  and  the  times 
in  which  they  lived  are  considered.  But  while  we  strive  to  be 
equally  decided  in  opposing  error,  let  us  avoid  personalities,  remem- 
bering that  "  the  wrath  of  man  worketh  not  the  righteousness  of 
God."  See  also  some  observations  in  the  sketch  of  the  life  of  Knox. 


96 


EPISTLE,   &c. 


The  epistle  of  a  banished  man  out  of  Leicestershire,  some- 
time one  of  the  preachers  of  God's  word  there. 

To  the  Christian  reader  he  wishes  health, deliverance,  and 
felicity. 

There  hath  been  no  time,  since  the  first  creation  of  man, 
which  hath  not  had  its  manifold  miseries  and  great  troubles, 
by  which  God  chastened  and  punished  all  men  for  their 
evil  life  and  unthankfulness  to  him,  continually  refusing 
his  calling  and  warning;  whereof  the  righteous  and  just 
had  their  parts,  although  it  was  for  their  advantage  and 
profit,  (but  to  the  utter  destruction  of  the  wicked  and  un- 
godly,) for  judgment  beginneth  at  the  faithful,  which  are 
called  the  house  of  God  in  the  Scripture;  and  the  punish- 
ment whereby  God  chastens  them  comes  always  to  them 
for  the  best,  either  to  the  bringing  of  patience  or  the 
acknowledging  of  their  sins,  or  for  the  avoiding  of  the 
eternal  condemnation.  And  their  manner  is,  when  they 
perceive  the  hand  of  the  Lord  to  be  upon  them,  or  upon 
others,  by  any  manner  of  trouble,  as  poverty,  sickness, 
banishment,  falling  away  of  faithful  friends,  increasing  of 
foes,  or  any  other  like  trouble,  immediately  they  turn  to 
God,  are  heartily  sorry  for  their  sins  and  unthankfulness, 
confess  themselves  guilty,  and  call  earnestly  for  mercy, 
which  God,  for  and  in  Jesus  Christ,  grants  unto  them  of 
his  great  goodness,  according  to  his  promise. 

So  that  in  the  midst  of  their  troubles  he  has  used  all 
ways  to  comfort  them,  yea,  help  and  deliver  them,  as 
appears  by  Noah,  Abraham,  Lot,  and  the  patriarchs;  David 
and  Hezekiah,  kings;  Elijah,  Jeremiah,  and  Daniel,  pro- 
phets; Susannah,  a  woman;  Peter,  Paul,  and  the  rest  of 
the  apostles ;  together  with  all  good  persons,  in  all  times 
and  ages,  who,  in  their  great  troubles,  changes  of  estates 
11*  97 


98  Knox. 

and  kingdoms,  and  destruction  of  their  commonwealths, 
after  they  had  turned  to  God  from  whence  those  plagues 
came,  found  relief,  help,  comfort  and  deliverance  in  those 
and  the   like   miserable   necessities.     This  was  the  only- 
remedy  and  defence  for  all  good  men,  thither  hath  been 
their  chief  refuge,  there  fastened  they  their  hope,  and  rest- 
ed not  continually  calling  upon  him  until   they  obtained 
their  requests:  or  else  that  which  made  most  for  God's 
glory  and  their  advantage  and  profit.     But  contrariwise  it 
is  with  the  perverse  and  ungodly.  For  as  soon  as  they  are 
plagued  or  punished  they  grudge  against  God,  they  hate 
him,  and  speak  despitefully  against  him,  they  ascribe  their 
plagues  to  evil  luck  or  to  misfortune,  they  are  not  moved 
by  them  to  acknowledge  their  great  sins.     Therefore  they 
call   not  upon   him,   but  they  either  run  into  despair  or 
contempt  of   God;    and,  therefore,  it  cannot  be  thought 
that  their  punishments  are  tokens  of  the  rest  and  quiet- 
ness that  they  may  have  after  this  life,  but  rather  to  be  the 
beginning  of  the  torments  they  shall  suffer.  The  examples 
whereof  are  likewise  set  out  to  us  in  the  holy  Scriptures, 
as  of  Cain,  of  the  Jews  as  well  before  the  coming  of  Christ 
as  after  his  ascension,   of  wicked  Jezebel,  of  Judas,  the 
traitor,  and  of  the  thief  which  was  hanged  on  the  left  side 
of  our  Lord  Jesus  Christ ;  with  divers  and  many  more, 
who,  in  all  their  troubles,  either  grudged  against  God,  for- 
sook him,  or  spake  words  of  despite  against  him  and  his 
prophets,  or  else  fell  into  despair  and  contempt  of  him, 
any  of  which  are  causes  of  God's  further  displeasure,  and 
of  his  sending  his  greater  plagues  to  hasten  their  destruc- 
tion. 

Yet  the  order  of  the  punishments  of  God,  (wherein  he 
declares  his  merciful  nature,)  is  to  be  observed  of  us  ; 
which  is,  he  plagueth  not  commonly  all  offenders  with  one 
manner  of  plagues,  although  they  are  all  alike  guilty, 
and  at  one  time ;  but  he  striketh  some  sorer  than  the 
others,  and  beginneth  in  some  one  country  or  city,  that 
the  residue  might  be  moved  by  the  example  of  their  pun- 
ishments, and  have  time  and  place  to  turn  to  him,  who 
seeketh  not  the  death  of  a  sinner,  but  his  amendment  and 
life,  as  appears  by  the  story  of  Ahab  after  his  wife  Jezebel 
had  caused  Naboth  to  be  put  to  death.  Howbeit,  where 
he  threatens  to  punish  the  earth  with  some  one  plague,  as 
hunger,  noisome  beasts,  the  sword,  or  pestilence ;  he 
threatens  all  four  at  once  upon  Jerusalem,  which  bears  the 


Epistle,  6fc.  99 

name  of  his  people,  but  was  disobedient  unto  him ;  which 
may  worthily  make  us  fear  the  more,  because  we,  the 
people  of  England,  are  in  the  like  case,  among  whom  he 
hath  already  sent  the  devouring  sword,  and  a  great  many 
slow-bellied,  hot,  and  cruel  beasts  to  destroy.  But  let  us 
follow  the  examples  of  all  good  men  in  doing  as  the  Lord 
our  God  commands  us  in  these  our  plagues,  which  is  to 
turn  to  him  with  all  our  hearts,  and  to  call  upon  him;  it  is 
he  only  that  may,  can,  and  will  deliver  us.  Let  the  vain 
trust  in  man's  help  be  forgotten,  leave  off  to  seek  sweet 
water  in  filthy  puddles;  what  comfort  can  the  sick  man 
have  of  one  that  is  much  sicker  than  himself,  and  looketh 
for  nothing  but  death?  let  the  noblemen  of  England  leave 
inconstancy,  lust,  and  covetousness,  and  turn  to  God  aright, 
and  let  the  people  do  the  same.  As  there  is  no  man  that 
feeleth  not,  or  feareth  not  some  great  plague  to  come  upon 
him  because  of  his  sin,  even  so  let  every  man  repent,  turn 
to  God,  and  call  for  help  betimes,  for  there  hath  been  no 
time  since  the  ascension  of  our  Lord  Jesus  Christ  wherein 
there  hath  been  greater  plagues  than  there  is  now  in  our 
time.  For  besides  bloody  war,  sudden  death,  great  untruth, 
open  perjury,  divisions,  strange  consuming  fires,  change 
of  great  estates  and  commonwealths,  overflowing  of  great 
cities  and  lands  by  water,  hunger  and  poverty  without  pity ; 
so  as  it  should  appear  that  God  causes  the  very  elements 
to  fight  against  the  world,  which  some  time  he  caused  to 
defend  his  people,  he  hath  suffered  also  that  truth  of  his 
word,  and  the  true  manner  of  worshipping  him  according 
to  the  Scriptures,  to  be  wholly  taken  away,  as  it  was 
threatened  by  Christ  to  the  Jews.  (Matt,  xxv.)  And  in 
token  of  his  further  indignation,  the  hunger  and  thirst  after 
him  and  his  kingdom,  is  taken  from  the  most  part  of  the 
whole  realm>  that  it  may  be  altogether  void  of  that  good 
blessing  which  Jesus  Christ  our  Lord  spake  of  in  the  gos- 
pel according  to  St.  Matthew,  saying,  "  Blessed  are  they 
which  hunger  and  thirst  after  righteousness,"  &c. 

For  thy  unthankfulness,  O  England,  he  sufFereth  false 
teachers  to  be  a  burden  unto  thee,  whom  if  thou  dost  re- 
ceive and  allow  their  doctrine,  be  thou  well  assured  his 
great  wrath  cometh  shortly  after  to  thy  destruction.  This 
is  the  accustomed  order  of  God  when  he  is  minded  to 
destroy.  First  he  sendeth  lying  spirits  in  the  mouths  of 
their  priests  or  prophets,  which  delighted  in  lies,  then  suf- 
fereth  he  them  to  be  deceived  by  the  same  to  their  destruc- 


100  Knox. 

tion,  as  he  did  with  Ahab.  Be  warned  yet  by  this  and 
other  such  good  and  true  books,  gentle  reader,  so  shalt 
thou  be  sure  to  be  kept  in  safe  guard  in  the  time  of  the 
plague  to  come,  wherein  thou  shalt  also  find  much  comfort. 
It  will  move  thee  to  stick  fast  to  the  truth  of  God's  word, 
and  to  flee  from  the  wicked  idolatry  of  the  abominable  mass, 
which  doth  no  more  save  thee  from  hurt,  than  did  the  paint- 
ing of  devilish  Jezebel  save  her  from  death  when  she  was 
headlong  hurled  out  of  a  window  at  the  commandment  of 
Jehu. 


A 

FAITHFUL    ADMONITION, 

MADE 

BY  JOHN  KNOX 

UNTO    THE    PROFESSORS    OF    GOd's    TRUTH    IN    ENGLAND. 
A.  D.  1554. 


John  Knox  wisheth  grace,  mercy,  and  peace  from  God  the 
Father  of  our  Lord  Jesus  Christ,  with  the  perpetual 
comfort  of  the  Holy  Ghost,  to  be  with  you,  for  ever  and 
ever,  dear  brethren,  the  afflicted  members  of  Christ's 
Church  in  London. 

Having  no  less  desire  to  comfort  such  as  now  are  in 
trouble  within  the  realm  of  England,  and  especially  you, 
for  many  causes  most  dear  to  me,  than  the  natural  father 
hath  to  ease  the  grief  and  pain  of  his  dearest  child ;  I  have 
considered  with  myself,  what  argument  or  parcel  of  God's 
Scriptures  was  most  convenient  and  suitable  to  be  handled 
for  your  consolation,  in  these  most  dark  and  dolorous  days. 
As  for  the  same  purpose  I  was  turning  my  book,  I  chanced 
to  see  a  note  in  the  margin,  written  thus  in  Latin,  "  Videat 
Anglia,"  Let  England  beware;  which  note,  when  I  had 
considered,  I  found  that  the  matter  written  in  my  book  in 
Latin  was  this,  "  Seldom  it  is  that  God  works  any  notable 
work  to  the  comfort  of  his  church,  but  trouble,  fear,  and 
labour  come  upon  such  as  God  has  used  for  his  servants 
and  workmen ;  and  also  tribulation  most  commonly  follows 
that  church  where  Christ  Jesus  is  most  truly  preached." 
This  note  was  made  upon  a  place  of  Scripture  written  in 
the  fourteenth  chapter  of  St.  Matthew's  gospel ;  which  place 

101 


102  Knox. 

declares,  That  after  Christ  Jesus  had  used  the  apostles,  as 
ministers  and  servants,  to  feed  by  their  hands  five  thousand 
men,  besides  women  and  children,  with  five  barley-loaves 
and  two  fishes,  he  sent  them  to  the  sea,  commanding  them 
to  pass  over  before  him  to  the  other  side.  Which,  when 
they  attempted  to  obey,  and  for  the  same  purpose  did  labour 
and  row  forth  in  the  sea,  the  night  approached,  the  wind 
was  contrary,  a  vehement  and  raging  storm  arose,  and 
was  like  to  overthrow  their  poor  boat  and  them.  When  I 
considered  (as  dolour  and  my  simplicity  would  suffer)  the 
circumstances  of  the  text,  I  began  to  reckon  and  ask  ac- 
count of  myself,  and,  as  God  knows,  not  without  sorrow 
and  sobs,  whether  at  any  time  I  had  been  so  plain  by  my 
tongue,  as  God  had  opened  his  holy  will  and  wisdom  in 
that  matter  unto  me,  and  as  mine  own  pen  and  note  bear 
witness  to  my  conscience:  and  shortly  it  came  to  my  mind, 
that  the  same  place  of  Scripture  I  had  handled  in  your 
presence,  when  God  gave  opportunity  and  time  for  you 
to  hear  God's  messenger  speak  the  words  of  eternal  life. 
Wherefore  I  thought  nothing  more  expedient,  than  shortly 
to  call  to  mind  again  such  things  as  then  I  trust  were 
touched  upon;  albeit  peradventure  neither  so  plainly  uttered 
by  me,  neither  so  plainly  perceived  by  you,  as  these  most 
dolorous  days  declare  the  same  to  us. 

It  will  not  be  necessary  to  handle  the  text  word  by  word, 
but  of  the  whole  sum  to  gather  certain  notes  and  observa- 
tions, which  shall  not  far  disagree  from  the  state  of  these 
days,  shall  be  sufficient.    And, 

First,  it  is  to  be  observed,  That  after  this  great  miracle 
which  Christ  had  wrought,  he  neither  would  retain  with 
himself  the  multitude  of  people  whom  he  had  fed,  nor  yet 
his  disciples;  but  the  one  he  sent  away,  every  man  to  re- 
turn to  his  place  of  accustomed  residence,  and  the  others 
he  sent  to  the  danger  of  the  seas ;  not  that  he  was  ignorant 
what  should  happen  unto  them,  but  knowing  and  foreseeing 
the  tempest,  yea,  and  appointing  the  same  so  to  trouble 
them. 

It  is  not  to  be  judged,  that  the  only  and  true  Pastor 
would  remove  and  send  away  from  him  the  wandering  and 
weak  sheep,  neither  yet  that  the  only  provident  Governor 
and  Guide  would  set  out  his  rude  warriors  to  so  great  a 
jeopardy,  without  sufficient  and  most  just  cause. 

Why  Christ  removed  and  sent  away  from  him  the  peo- 
ple, the  evangelist  St.  John  declares,  saying,  "  When  Jesus 


Admonition  to  England.  103 

knew  that  they  were  come  to  take  him,  that  they  might 
make  him  a  king,  he  passed  secretly  (or  alone)  to  the 
mountain."  Whereof  it  is  plain  what  chiefly  moved  Christ 
to  send  away  the  people  from  him ;  because  that  by  him 
they  sought  a  carnal  and  worldly  liberty,  regarding  not  his 
heavenly  doctrine  of  the  kingdom  of  God  his  Father,  which 
before  he  had  taught  and  declared  unto  them  plainly;  show- 
ing them  that  such  as  would  follow  him  must  surfer  perse- 
cution for  his  name's  sake,  must  be  hated  of  all  men,  must 
deny  themselves,  must  be  sent  forth  as  sheep  among  wolves. 
But  no  part  of  this  doctrine  pleased  them,  or  could  enter 
into  their  hearts;  their  whole  mind  was  upon  their  bellies, 
for  sufficing  whereof  they  devised  and  imagined  that  they 
would  appoint  Christ  Jesus  to  be  their  worldly  king;  for 
he  had  power  to  multiply  bread  at  his  pleasure.  Which 
vain  opinion  and  imagination  being  perceived  by  Christ 
Jesus,  he  withdrew  himself  from  their  company,  to  avoid 
all  such  suspicion,  and  to  let  them  understand  that  no  such 
honours  agreed  with  his  vocation,  who  came  to  serve,  and 
not  to  be  served :  and  when  this  same  people  sought  him 
again,  he  sharply  rebuked  them,  because  they  sought  him 
more  to  have  their  bellies  fed  with  corruptible  meat,  than 
to  have  their  souls  nourished  with  lively  bread  that  came 
down  from  heaven.  And  thus  in  the  people  there  was  just 
cause  why  Christ  should  withdraw  himself  from  them  for 
a  time. 

Why  the  disciples  should  suffer  that  great  danger,  fear, 
and  anguish,  St.  Mark,  in  his  gospel,  plainly  shows,  say- 
ing, "  That  their  hearts  were  blinded,  and  therefore  did 
neither  remember  nor  consider  the  miracle  of  the  loaves." 
That  is,  albeit  with  their  hands  they  had  touched  that 
bread,  by  which  so  great  a  multitude  was  fed ;  and  albeit 
also  they  had  gathered  up  twelve  baskets  full  of  that  which 
remained  of  a  few  loaves,  which,  before  the  miracle,  a  boy 
was  able  to  have  borne;  yet  did  they  not  rightly  consider 
the  infinite  power  of  Christ  Jesus  by  this  wonderful  mira- 
cle; and  therefore  it  was  of  necessity,  that  in  their  own 
bodies  they  should  suffer  trouble  for  their  better  instruc- 
tion. 

When  I  deeply  consider,  dearly  beloved  in  our  Saviour 
Christ,  how  abundantly,  and  how  miraculously  the  poor 
and  small  flock  of  Christ  Jesus  was  fed  within  the  realm 
of  England,  under  that  elect  and  chosen  vessel  of  God  to 
glory  and  honour,  Edward  VI.,  and  now  again  behold,  not 


104  Knox. 

only  the  dispersion  and  scattering  abroad,  but  also  the  ap- 
pearing destruction*  of  the  same,  under  these  cursed,  cruel, 
and  abominable  idolaters,  methinks  I  see  the  same  causes 
which  moved  God,  not  only  to  withdraw  his  presence  from 
the  multitude,  but  also  to  send  his  well-beloved  servants  to 
the  travels  of  the  seas,  wherein  they  were  sorely  tossed  and 
turmoiled,  and  apparently  most  likely  to  perish. 

What  were  the  affections  of  the  greatest  multitude  that 
followed  the  gospel  in  the  former  rest  and  abundance,  is 
easy  to  be  judged,  if  the  life  and  conversation  of  every  man 
should  have  been  thoroughly  examined :  for  who  lived,  in 
that  rest,  as  though  he  had  refusedf  himself?  Who  lived 
in  that  rest,  as  though  he  had  been  crucified  with  Christ? 
Who  lived  in  that  rest,  as  though  he  had  certainly  looked 
for  trouble  to  come  upon  him?  Yea,  who  lived  not  rather 
in  delicacy  and  joy,  seeking  the  world  and  the  pleasures 
thereof,  caring  for  the  flesh  and  carnal  appetites,  as  though 
death  and  sin  had  been  quite  devoured?  And  what  was  this 
else,  than  to  make  of  Christ  an  earthly  king?  The  word 
that  we  professed,  daily  cried  in  our  ears,  That  our  king- 
dom, our  joy,  our  rest,  and  felicity,  neither  was,  is,  nor 
should  be  upon  the  earth,  neither  in  any  transitory  thing 
thereof,  but  in  heaven,  "  into  which  we  must  enter  by  many 
tribulations."  But,  alas !  we  slept  in  such  security,  that  the 
sound  of  the  trumpet  could  never  be  perfectly  understood 
by  many,  but  we  always  persuaded  ourselves  of  a  certain 
tranquillity,  as  though  the  troubles,  whereof  mention  is 
made  in  the  Scriptures  of  God,  appertained  not  at  all  to  this 
age,  but  unto  such  as  of  long  time  are  passed  before  us; 
and  therefore  was  our  heavenly  Father  compelled  to  with- 
draw from  us  the  presence  of  his  verity,  whose  voice  in 
those  days  we  could  not  believe,  to  the  end  that  more  ear- 
nestly we  may  thirst  for  the  same,  and  with  more  obedience 
embrace  and  receive  it,  if  ever  it  shall  please  his  infinite 
goodness  in  such  abundance  to  restore  the  same  again. 

I  mean  nothing  of  those  that  followed  Christ  only  for 
their  bellies;  for  such,  perceiving  that  they  could  not  ob- 
tain their  hearts'  desire  of  Christ,  have  grudged,  and  left 
him  in  body  and  heart;  which  their  blasphemous  voices, 
spoken  against  his  eternal  verity,  witness  and  declare. 
For  such,  brethren,  be  ye  not  moved,  for  in  the  time  of 
their  profession  they  were  not  of  us,  but  were  dissemblers 
and  hypocrites;  and  therefore  God  justly  permits  that  they 

*  Probable  or  apparent  destruction.  t  Denied. 


Admonition  to  England.  105 

blaspheme  the  truth,  which  they  never  loved.  I  mean  not 
that  such  dissembling  hypocrites  shall  ever  embrace  the 
verity,  but  I  mean  such  as,  by  infirmity  of  the  flesh  and 
by  natural  blindness,  which  in  this  life  is  never  altogether 
expelled,  then  could  not  give  the  full  obedience  which 
God's  word  required,  neither  now,  by  weakness  of  faith, 
dare  openly  and  boldly  confess  that  which  their  hearts  know 
to  be  most  true,  and  yet  lament  and  mourn,  both  for  the 
imperfection  bypast  and  present.  From  such  the  amiable 
presence  of  Christ  shall  not  be  withdrawn  for  ever;  but  yet 
again  shall  the  eyes  of  their  sorely  troubled  hearts  behold 
and  see  that  light  of  Christ's  gospel,  wherein  they  most  de- 
light. We  the  ministers  who  were  the  distributors  of  this 
bread,  the  true  word  of  God,  wherewith  the  multitude  with- 
in England  was  fed,  lacked  not  our  offences,  which  also 
moved  God  to  send  us  to  the  sea.  And  because  the  offences 
of  no  man  are  so  manifest  unto  me  as  mine  own,  I  will 
only  censure  myself. 

It  is  not  unknown  unto  many,  that  I  (the  most  wretched) 
was  once  of  that  number  whom  God  appointed  to  receive 
that  bread,  (as  it  was  broken  by  Christ  Jesus,)  to  distribute 
and  give  the  same  to  such  as  he  had  called  to  this  banquet, 
in  that  part  of  his  table  where  he  appointed  me  to  serve. 
It  is  not  my  knowledge  nor  judgment  to  define,  nor 
determine  what  portion  or  quantity  every  man  received  of 
this  bread,  nor  yet  how  that  which  they  received  agreed 
with  their  stomachs;  but  of  this  I  am  assured,  that  the 
benediction  of  Christ  Jesus  so  multiplied  the  portion  which 
I  received  of  his  hands,  that  during  the  banquet,  (I  write 
this  to  the  praise  of  his  name,  and  to  the  accusation  of 
mine  own  unthankfulness,)  the  bread  never  failed  when  the 
hungry  soul  craved  or  cried  for  food.  And  at  the  end  of 
the  banquet,  mine  own  conscience  bears  witness  that  mine 
hands  gathered  up  the  crumbs  that  were  left,  in  such 
abundance,  that  the  banquet  was  full  amongst  the  rest. 
To  be  plain,  mine  own  conscience  bears  record  to  myself, 
how  small  was  my  learning,  and  how  weak  I  was  of  judg- 
ment, when  Christ  Jesus  called  me  to  be  his  steward;  and 
if  I  should  conceal  how  mightily,  day  by  day,  and  time  by 
time,  he  multiplied  his  graces  with  me,  I  were  most  wicked 
and  unthankful. 

But,  alas!  this  day  mine  own  conscience  bears  witness 
to  myself,  how  blinded  was  my  heart,  and  how  little  did 
I  consider  the  dignity  of  that  office,  and  the  power  of  God, 

KNOX,  12 


106  Knox. 

who  then  multiplied  and  blessed  the  bread  which  the  people 
received  of  my  hands.  I  take  God  to  record  in  my  conscience, 
that  I  delivered  the  same  bread  which  I  received  of  Christ's 
hands;  and  that  I  mixed  no  poison  with  the  same;  that 
is,  I  taught  Christ's  gospel  without  any  mixture  of  men's 
dreams,  devices,  or  phantasies.  But,  alas!  I  did  it  not 
with  such  fervency,  with  such  indifferency,*  and  with  such 
diligence,  as  this  day  I  know  my  duty  was  to  have  done. 

Some  complained  in  those  days,  That  the  preachers 
were  indiscreet  persons,  yea,  some  called  them  railers,  and 
worse,  because  they  spake  against  the  manifest  iniquity  of 
men,  and  especially  of  those  who  then  were  placed  in 
authority,  as  well  in  the  court,  as  in  other  offices  univer- 
sally throughout  the  realm,  in  cities,  towns  and  villages. 
And  amongst  others,  peradventure,  my  rude  plainness  dis- 
pleased some,  who  complained  that  I  spoke  rashly  of  men's 
faults;  so  that  all  men  might  know  and  perceive  of  whom 
I  meant.  But,  alas !  this  day  my  conscience  accuses  me, 
that  I  spake  not  so  plainly  as  my  duty  was  to  have  done : 
for  I  ought  to  have  said  to  the  wicked  man  expressly  by 
his  name,  "  Thou  shalt  die  the  death."  For  I  find  Jeremiah 
the  prophet  did  so  to  Pashur  the  high  priest,  and  to  Zede- 
kiah  the  king.  And  not  only  he,  but  also  Elijah,  Elisha, 
Micah,  Amos,  Daniel,  Christ  Jesus  himself,  and  after  him 
his  apostles,  expressly  named  the  blood-thirsty  tyrants,  abo- 
minable idolaters,  and  dissembling  hypocrites  of  their 
days.  If  we  the  preachers  within  the  realm  of  England, 
were  appointed  by  God  to  be  the  salt  of  the  earth,  as  his 
other  messengers  were  before  us,  alas!  why  withheld  we 
the  salt,  where  manifest  compunction  did  appear !  (I  accuse 
none  but  myself.)  The  blind  love  that  I  bore  to  this  my 
wicked  carcass,  was  the  chief  cause  that  I  was  not  fervent 
and  faithful  enough  in  that  respect:  for  I  had  no  will  to 
provoke  the  hatred  of  all  men  against  me;  and,  therefore, 
I  so  touched  the  vices  of  men  in  the  presence  of  the  great- 
est, that  they  might  see  themselves  to  be  offenders ;  (I  dare 
not  say  that  I  was  the  greatest  flatterer;)  but  yet,  never- 
theless, I  would  not  be  seen  to  proclaim  manifest  war 
against  the  manifestly  wicked;  whereof  unfeignedly  I  ask 
my  God  mercy. 

As  I  was  not  so  fervent  in  rebuking  manifest  iniquity, 
as  it  became  me  to  have  been ;  so  was  I  not  so  impartial 
a  feeder  as  is  required  of  Christ's  steward.  For,  in  preach- 
*  Impartiality. 


Admonition  to  England.  107 

ing  Christ's  gospel,  albeit  mine  eye,  as  God  knowelh,  was 
not  much  upon  worldly  promotion,  yet  the  love  of  friends, 
and  carnal  affection  of  some  men  with  whom  I  was  most 
familiar,  allured  me  to  make  more  residence  in  one  place 
than  in  another,  having  more  respect  to  the  pleasure  of  a 
few,  than  to  the  necessity  of  many.  That  day  I  thought  I 
had  not  sinned,  if  I  had  not  been  idle;  but  this  day  I  know 
it  was  my  duty  to  have  had  consideration  how  long  I  had 
remained  in  one  place,  and  how  many  hungry  souls  were 
in  other  places,  to  whom,  alas !  none  took  pains  to  break 
and  distribute  the  bread  of  life. 

Moreover,  when  remaining  in  one  place,  I  was  not  dili- 
gent as  mine  office  required ;  but  some  time,  by  counsel  of 
carnal  friends,  I  spared  the  body ;  some  time  I  spent  in 
worldly  business  of  particular  friends ;  and  some  time  in 
taking  recreation  and  pastime  by  exercise  of  the  body. 

And  albeit  men  may  judge  these  to  be  light  and  small 
offences,  yet  I  acknowledge  and  confess,  that  unless  par- 
don should  be  granted  to  me  in  Christ's  blood,  every  one  of 
these  three  offences  aforenamed,  that  is  to  say  lack  of  fer- 
vency in  reproving  sin,  the  lack  of  indifferency  in  feeding 
those  that  were  hungry,  and  the  lack  of  diligence  in  the 
execution  of  mine  office,  deserved  damnation. 

And  besides  these,  I  was  assaulted,  yea,  infected  and 
corrupted  with  more  gross  sins;  that  is,  my  wicked  na- 
ture desired  the  favours,  the  estimation  and  praise  of  men  ; 
against  which,  albeit  that  some  time  the  Spirit  of  God  did 
move  me  to  fight,  and  earnestly  did  stir,  God  knoweth  I 
lie  not,  to  sob  and  lament  for  those  imperfections ;  yet  they 
never  ceased  to  trouble  me,  when  any  occasion  was  offered  : 
and  so  privily  and  craftily  did  they  enter  into  my  breast, 
that  I  could  not  perceive  myself  to  be  wounded,  till  vain 
glory  had  almost  gotten  the  upper  hand. 

"  O  Lord !  be  merciful  to  my  great  offence,  and  deal  not 
with  me  according  to  my  great  iniquity,  but  according  to 
the  multitude  of  thy  mercies,  remove  from  me  the  burden 
of  my  sin ;  for  of  purpose  and  mind,  to  avoid  the  vain  dis- 
pleasure of  man,  I  spared  little  to  offend  thy  Majesty." 

Think  not,  beloved  in  the  Lord,  that  I  thus  accuse  my- 
self without  just  cause,  as  though  in  so  doing  I  might 
appear  more  holy,  or  that  I  do  it  of  purpose  and  intent  to 
accuse  others  of  my  brethren,  the  true  preachers  of  Christ, 
of  like  or  greater  offences.  No,  God  is  judge  to  my 
conscience,  that  I  do  it  even  from  an  unfeigned  and  sorely 


108  Knox. 

troubled  heart,  knowing  myself  grievously  to  have  offended 
the  majesty  of  my  God,  during  the  time  that  Christ's  gos- 
pel had  free  passage  in  England.  And  this  I  would  have 
you  understand,  that  the  taking  away  of  the  heavenly 
bread,  and  this  great  tempest  that  now  bloweth  against 
the  poor  disciples  of  Christ  within  the  realm  of  England, 
as  it  respects  us,  comes  from  the  great  mercy  of  our  hea- 
venly Father,  to  provoke  us  to  unfeigned  repentance;  for 
neither  preacher  nor  professor  rightly  considered  the  time 
of  our  merciful  visitation:  but  we  altogether  so  spent  the 
time,  as  though  God's  word  had  been  preached  rather  to 
satisfy  our  fancies  than  to  reform  our  evil  manners;  which, 
if  we  earnestly  repent,  then  shall  Jesus  Christ  appear  to 
our  comfort,  be  the  storm  ever  so  great.  "  Haste,  O  Lord! 
for  thy  name's  sake." 

The  second  thing  I  find  to  be  noted  is,  The  vehemency 
of  the  fear  which  the  disciples  endured  in  that  great  danger, 
being  of  longer  continuance  than  ever  they  had  at  any 
time  before. 

In  St.  Matthew's  gospel  it  appears,  that  another  time 
there  arose  a  great  stormy  tempest,  which  sorely  tossed 
the  boat  wherein  Christ's  disciples  were  labouring:  but 
that  was  nigh  the  daylight,  and  then  they  had  Christ  with 
them  in  the  ship,  whom  they  awaked,  and  cried  for  help 
unto  him,  for  at  that  time  he  slept  in  the  boat,  and  so  they 
were  shortly  delivered  from  their  sudden  fear.  But  now 
were  they  in  the  midst  of  the  raging  sea,  and  it  was  night, 
and  Christ  their  Comforter  was  absent  from  them,  and 
came  not  to  them,  neither  in  the  first,  second,  nor  third 
watch.  What  fear  think  you  were  they  in?  and  what 
thoughts  arose  out  of  their  sorely  troubled  hearts  during 
that  storm?  Such  as  this  day  are  in  like  danger  within  the 
realm  of  England,  do  by  this  storm  better  understand,  than 
my  pen  can  express.  But  of  one  thing  I  am  well  assured, 
that  Christ's  presence  would  in  that  great  perplexity  have 
been  to  them  more  comfortable  than  ever  it  was  before; 
and  that  they  would  patiently  have  suffered  their  incredu- 
lity to  have  been  rebuked,  so  that  they  might  have  escaped 
the  present  death. 

But  profitable  it  shall  be,  and  somewhat  to  our  comfort, 
to  consider  every  part  of  their  danger;  and  first,  you  shall 
understand,  That  when  the  disciples  passed  to  the  sea,  to 
obey  Christ's  commandment,  it  was  fair  weather,  and  no 


Admonition  to  England.  109 

such  tempest  was  seen;  but  suddenly  the  storm  arose 
with  a  contrary  blast  of  wind,  when  they  were  in  the 
midst  of  their  voyage.  For  if  the  tempest  had  been  as 
great  in  the  beginning  of  their  entrance  into  the  sea,  as  it 
was  afterwards  when  they  were  about  the  midst  of  their 
passage,  they  would  neither  have  adventured  such  a  great 
danger;  neither  yet  had  it  been  in  their  power  to  have 
attained  to  the  midst  of  the  sea :  and  so  it  may  be  evidently 
gathered,  that  the  sea  was  calm  when  they  entered  upon 
their  voyage. 

Then  it  is  to  be  remarked,  by  what  means  and  instru- 
ments this  storm  was  moved.  Was  the  plunging  of  their 
oars,  and  force  of  their  small  boat,  such  as  might  stir  the 
waves  of  the  great  sea?  No,  doubtless;  but  the  Holy 
Ghost  declares,  that  the  seas  were  moved  by  a  vehement 
and  contrary  wind,  which  blew  against  their  ship  in  the 
time  of  darkness — but  since  the  wind  is  neither  the  com- 
mander nor  mover  of  itself,  some  other  cause  is  to  be  in- 
quired, which  hereafter  we  shall  touch. 

And  lastly,  it  is  to  be  noted  and  considered,  What  the 
disciples  did  in  this  vehement  tempest — truly  they  turned 
not  to  be  driven  back  to  land  or  shore  by  the  vehemence  of 
the  contrary  wind;  for  so  it  might  be  thought  that  they 
could  not  have  escaped  shipwreck  and  death ;  but  they  con- 
tinually laboured  in  rowing  against  the  wind,  abiding  the 
ceasing  of  that  horrible  tempest. 

Consider  and  mark,  beloved  in  the  Lord,  what  we  read 
here  to  have  befallen  Christ's  disciples  and  their  poor  boat ; 
and  you  shall  well  perceive,  that  the  same  thing  has  hap- 
pened, does,  and  shall  happen,  to  the  true  church  and  con- 
gregation of  Christ,  which  is  nothing  else  in  this  miserable 
life  but  a  poor  ship,  travelling  in  the  seas  of  this  unstable 
and  troublesome  world,  toward  the  heavenly  port,  and 
haven  of  eternal  felicity,  which  Christ  Jesus  has  appointed 
to  his  elect. 

This  I  might  prove  by  the  posterity  of  Jacob  in  Egypt; 
by  the  Israelites  in  their  captivity;  and  by  the  church 
during  the  time  that  Christ  himself  preached,  and  also  for 
some  time  after  his  resurrection  and  ascension;  against 
whom  the  vehement  storm  did  not  rage  immediately  after 
they  entered  into  the  ship  of  their  travel  and  tribulation. 
For  the  bloody  sentence  of  Pharaoh  was  not  pronounced 
against  the  seed  of  Jacob,  when  he  first  entered  into 
Egypt;  neither  was  the  cruel  counsel  and  devilish  device 

12* 


110  Knox. 

of  proud  Haman  invented  soon  after  Israel  and  Judah 
were  translated  from  their  possessions.  Neither  yet,  in  the 
time  of  Christ  Jesus  being  conversant  with  his  apostles  in 
the  flesh,  was  there  used  any  such  tyranny  against  the  saints 
of  God,  as  shortly  after  followed  in  the  persecution  of  St. 
Stephen,  and  other  disciples:  but  all  these,  in  the  beginning 
of  their  travel,  with  a  contrary  wind,  had  alway  some  calm ; 
that  is,  albeit  they  had  some  trouble,  yet  had  they  not  ex- 
treme persecution. 

Even  so,  most  dearly  beloved,  is  happened  now  to  the 
afflicted  church  of  God  within  the  realm  of  England.  At 
all  times  the  true  word  of  God  suffered  contradiction  and 
opposition;  and  so  the  wind  blew  against  us,  even  from 
the  beginning  of  the  late  uprising  of  the  gospel  in  England. 
But  yet  it  could  not  stop  our  course,  till  now  of  late  days 
that  the  raging  wind  blows  without  bridle  upon  the  unstable 
seas,  in  the  midst  whereof  we  are  in  this  hour  of  darkness. 

To  write  my  mind  plainly  unto  you,  beloved  brethren; 
This  wind  that  always  has  blown  against  the  church  of 
God,  is  the  malice  and  hatred  of  the  devil,  which  rightly 
in  this  case  is  compared  to  the  wind.  For  as  the  wind  is 
invisible,  and  yet  the  poor  disciples  feel  that  it  troubles 
and  hinders  their  ship;  so  is  the  pestilent  envy  of  the 
devil,  working  always  in  the  hearts  of  the  reprobate,  so 
subtile  and  crafty,  that  it  cannot  be  espied  by  God's  elect, 
nor  by  his  messengers,  till  first  they  feel  the  blasts  thereof 
to  blow  their  ship  backward.  And  as  the  vehement  wind 
causes  the  waves  of  the  sea  to  rage,  and  yet  the  dead 
water  neither  knows  what  it  does,  neither  yet  can  it  cease 
nor  refrain,  so  that  it  is  troubled  by  the  wind,  and  also 
itself  troubles  Christ's  disciples  in  their  poor  ship.  Thus 
by  the  envy  and  malice  of  the  devil,  are  wicked  and  cruel 
subjects,  as  well  as  princes,  whose  hearts  are  like  the 
raging  sea,  compelled  to  persecute  and  trouble  the  true 
church  of  Christ;  and  yet  so  blinded  are  they,  and  so  en- 
thralled under  the  bondage  of  the  devil,  that  they  neither 
can  see  their  manifest  iniquity,  neither  yet  can  they  cease 
to  run  to  their  own  destruction.  And  hereof,  England, 
hast  thou  manifest  experience;  how,  in  the  time  of  king 
Henry  VIII.,  the  wolf,  that  wicked  Winchester,  and  others, 
by  the  vehement  wind  of  six  bloody  articles,*  devised  by 
the  devil,  intended  to  have  overthrown  the  poor  ship  and 

*The  act  of  Six  Articles,  enacted  a.  d.  1539,  which  enforced  the 
principal  errors  of  popery,  excepting  the  papal  supremacy. 


Admonition  to  England.  Ill 

Christ's  disciples,  is  evidently  known  already.  But  then 
we  had  Christ  Jesus  with  us  sleeping  in  the  ship,  who  did 
not  despise  the  faithful  crying  of  such  as  then  were  in 
trouble;  but  by  his  mighty  power,  gracious  goodness,  and 
invincible  force  of  his  holy  word,  he  compelled  those 
wicked  winds  to  cease,  and  the  raging  of  those  seas  to  be 
stilled  and  calm.  So  that  all  the  hearts  of  God's  elect, 
within  the  realm  of  England,  did  wonder  at  that  sudden 
change,  while  under  a  lamb,*  the  fearful  edge  of  that 
devouring  sword  was  taken  from  the  necks  of  the  faithful; 
and  the  tyranny  of  those  ravening  and  blood-thirsty  wolves 
(I  mean  wily  Winchester,  and  some  others  his  brethren, 
the  sons  of  Belial)  was  repressed  for  a  time. 

But  the  devil  ceased  not  to  blow  his  wind,  by  his  wicked 
instruments,  who  found  the  means,  how,  against  nature,  the 
one  brother  should  assent  to  the  death  of  the  other : f  yet 
that  could  not  hinder  the  course  of  the  travelling  boat,  but 
forth  she  went  in  despite  of  the  devil;  who  then  more 
cruelly  raged,  perceiving  his  own  honour  and  service,  that 
is,  his  detestable  mass,  to  be  disclosed  and  opened  before 
the  people,  to  be  damnable  idolatry,  and  assured  damnation 
to  such  as  put  their  trust  in  it.  Therefore  began  he  more 
craftily  to  work,  and  finding  the  same  instruments  apt 
enough,  whose  labours  he  had  used  before,  he  blew  such 
mortal  hatred  between  two,  which  appeared  to  be  the  chief 
pillars  under  the  king ;  for  that  wretched,  alas  !  and  mise- 
rable Northumberland  could  not  be  satisfied,  till  such  time 
as  simple  Somerset  most  unjustly  was  bereft  of  his  life. 
What  the  devil,  and  his  members,  the  pestilent  papists, 
meant,  by  taking  him  away,  God  compelled  my  tongue  to 
speak  in  more  places  than  one;  and  specially  before  you, 
and  in  Newcastle,  as  Sir  Robert  Bradling  did  not  forget  a 
long  time  after.  God  grant  that  he  may  understand  all 
other  matters  spoken  before  him  then,  and  at  other  times, 
as  rightly  as  he  did  that  mine  interpretation  of  the  vine- 
yard, whose  hedges,  ditches,  towers,  and  wine-press,  God 
destroyed,  because  it  would  bring  forth  no  good  fruit;  and 
that  he  may  remember,  that  whatever  was  spoken  by  my 
mouth  that  day,  is  now  complete,  and  come  to  pass ;  except 
that  final  destruction  and  vengeance  is  not  yet  fallen  upon 
the  greatest  offenders,  as  assuredly  shortly  it  shall,  unless 

»  Edward  VI. 

t  Sir  Thomas  Seymour,  lord  admiral,  brother  to  the  duke  of 
Somerset,  was  beheaded  for  treasonable  practices  in  1549. 


112  Knox. 

that  he,  and  some  others  of  his  sort,  who  then  were  ene- 
mies to  God's  truth,  will  speedily  repent,  and  that  ear- 
nestly, of  their  stubborn  disobedience.  God  compelled  my 
tongue,  I  say,  openly  to  declare,  That  the  devil  and  his 
ministers  intended  only  the  subversion  of  God's  true  reli- 
gion, by  that  mortal  hatred  among  those  who  ought  to 
have  been  most  assuredly  knit  together  by  Christian  charity, 
and  by  benefits  received;  and  especially  that  the  wicked 
and  envious  papists,  by  that  ungodly  breach  of  charity, 
diligently  minded  the  overthrow  of  him,  who  to  his  own 
destruction  procured  the  death  of  his  innocent  friend.* 
Thus,  I  say,  I  was  compelled  of  conscience  oftener  than 
once  to  affirm,  That  such  as  saw,  and  invented  the  means 
how  the  one  should  be  taken  away,  saw,  and  should  find 
the  means  also  to  take  away  the  other;  and  that  all  that 
trouble  was  devised  by  the  devil  and  his  instruments,  to 
stop  and  hinder  Christ's  disciples  and  their  poor  boat ;  but 
he  was  not  able,  because  she  was  not  yet  come  to  the 
midst  of  the  sea. 

Transubstantiation,  the  bird  that  the  devil  hatched  by 
pope  Nicolas,"]"  and  since  that  time  fostered  and  nourished 
by  all  his  children,  priests,  friars,  monks,  and  others  his 
conjured  and  sworn  soldiers,  and  in  these  last  days,  chiefly 
by  Stephen  Gardiner,  and  his  black  brood  in  England. 
Transubstantiation,  I  say,  was  then  clearly  confuted  and 
mightily  overthrown ;  and  therefore  God  has  put  wisdom 
in  the  tongues  of  his  ministers  and  messengers  to  disclose 
that  vanity ;  and  specially  gave  such  strength  to  that  reve- 
rend father  in  God,  Thomas  Cranmer,  to  cut  the  knots  of 
devilish  sophistry,  linked  and  knit  by  the  devil's  Gardiner, 
and  his  blind  buzzards,  to  hold  the  verity  of  the  ever  living 
God  under  bondage,  that  I  rather  think  they  shall  con- 
demn his  works,  which  notwithstanding  shall  continue  and 

*  Knox  here  refers  to  the  duke  of  Somerset,  who  was  beheaded 
January  22,  1552.  Strype  says  "  His  death  was  brought  about  by 
a  faction,  headed  by  the  proud  duke  of  Northumberland  ;"  and,  after 
mentioning  particularly  those  who  were  most  active  therein,  he  adds, 
"  In  the  end,  what  became  of  Northumberland  himself,  the  great 
wheel  of  all,  that  procured  the  duke  of  Somerset's  death  ?  He  also 
perished,  not  long  after,  unpitied  by  all." — Memorials,  ii.  537.  The 
duke  of  Northumberland,  the  father  of  Lady  Jane  Grey,  was  impri- 
soned on  the  accession  of  Queen  Mary,  and  was  beheaded  in  Janu- 
ary, 1555,  soon  after  the  suppression  of  Wyat's  insurrection. 

t  The  doctrine  of  transubstantiation  was  establised  by  pope  Inno- 
cent III.,  at  the  council  of  Lateran,  a.  d.  1216.  Nicholas  I.  was 
pope  a.  d.  858. 


Admonition  to  England.  113 

remain  to  their  confusion,  than  that  they  shall  enterprise  to 
answer  the  same.  And  also  God  gave  boldness  and  know- 
ledge to  the  court  of  parliament,  to  take  away  the  round- 
clipped  god,*  wherein  standeth  all  the  holiness  of  papists, 
and  to  command  common  bread  to  be  used  at  the  Lord's 
table,  and  also  to  take  away  the  most  part  of  superstitions, 
kneeling  at  the  Lord's  Supper  excepted,  which  before  pro- 
faned Christ's  true  religion.  Then,  dear  brethren,  was  the 
boat  in  the  midst  of  the  sea,  and  suddenly  arose  the  horri- 
ble tempest,  most  fearful  and  dolorous;  "Our  king  is  taken 
away  from  us :"  and  the  devil  bloweth  in  such  organs, j-  as 
he  had  always  found  obedient  to  his  precepts ;  and  by  them 
he  inflamed  the  heart  of  that  wretched  and  unhappy  man, 
whom  I  judge  more  to  be  lamented  than  hated,!  to  covet 
the  imperial  crown  of  England  to  be  established  to  his  pos- 
terity; and  what  thereupon  has  succeeded,  it  is  not  now 
necessary  to  be  written. 

Of  this  short  discourse,  beloved  in  the  Lord,  you  may 
consider  and  perceive  two  special  notes; 

1.  That  the  whole  malice  of  the  devil  has  always  this 
end,  to  vex  and  overthrow  Christ's  afflicted  church ;  for 
what  else  intended  the  devil  and  his  servants,  the  pestilent 
papists,  by  all  these  their  crafty  policies,  during  the  time 
that  Christ's  gospel  was  preached  in  England,  than  the 
subversion  of  the  same  gospel,  and  that  they  might  reco- 
ver power  to  persecute  the  saints  of  God;  as  this  day,  in 
the  hour  of  darkness,  they  have  obtained  for  a  time,  to 
their  own  destruction  ?  Let  no  man  wonder  though  I  say, 
that  the  crafty  policies  of  pestilent  papists  wrought  all  the 
mischief;  for  who  could  easier  and  belter  work  greater 
mischief  than  such  as  bore  authority  and  rule?  And  who, 
I  pray  you,  ruled  the  roast  in  the  court  all  this  time,  by 
stout  courage  and  proudness  of  stomach,  but  Northum- 
berland ?  But  who,  I  pray  you,  under  king  Edward,  ruled 
all  by  counsel  and  wit?  Shall  I  name  the  man?  I  will 
write  no  more  plainly  now  than  my  tongue  spake,  the 
last  sermon  it  pleased  God  that  I  made  before  that  inno- 
cent and  most  godly  king  Edward  VI.  and  before  his 
council  at  Westminster,  and  even  to  the  faces  of  such  as 
of  whom  I  meant ;  handling  this  place  of  Scripture,  "  He 

*  The  consecrated  wafer  used  in  the  Romish  sacrament  of  the  altar. 

t  Inspires  such  instruments. 

X  The  Duke  of  Northumberland,  father  of  Lady  Jane  Grey. 


114  Knox. 

that  eateth  bread  with  me,  hath  lifted  up  his  heel  against 
me ;"  I  made  this  affirmation,  that  commonly  it  was  seen 
that  the  most  godly  princes  had  officers  and  chief  counsel- 
lors most  ungodly,  conjured  sworn  enemies  to  God's  true 
religion,  and  traitors  to  their  princes.  Not  that  their  wick- 
edness and  ungodliness  was  speedily  perceived  and  espied 
out,  by  the  said  princes  and  godly  men,  but  that  for  a 
time  those  crafty  colourers  could  so  cloak  their  malice 
against  God  and  his  truth,  and  their  hollow  hearts  toward 
their  loving  masters,  that,  by  worldly  wisdom  and  policy, 
at  length  they  attained  to  high  promotions.  And,  for 
the  proof  of  this  mine  affirmation,  I  recited  the  histories 
of  Ahithophel,  Shebna,  and  Judas ;  of  whom  the  two 
former  had  high  offices  and  promotions,  with  great  autho- 
rity, under  the  most  godly  princes  David  and  Hezekiah; 
and  Judas  was  purse-master  with  Christ  Jesus.  And  when 
I  had  made  some  discourse  on  that  matter,  I  moved  this 
question: 

"  Why  such  godly  princes  permitted  such  wicked  men 
to  be  of  their  council,  and  to  bear  office  and  authority 
under  them?" 

To  which  I  answered,  That  they  so  abounded  in  worldly 
wisdom,  foresight,  and  experience  touching  the  govern- 
ment of  a  commonwealth,  that  their  counsel  appeared  to 
be  so  necessary,  that  the  commonwealth  could  not  lack 
them  ;  and  so,  by  the  colour  to  preserve  the  tranquillity  and 
quietness  in  realms,  they  were  maintained  in  authority. 
Or  else  they  kept  their  malice,  which  they  bore  towards 
their  masters  and  God's  true  religion,  so  secret  in  their 
breasts  that  no  man  could  espy  it,  till,  by  God's  permis- 
sion, they  waited  for  such  occasion  and  opportunity,  that 
they  uttered  all  their  mischief  so  plainly,  that  all  the  world 
might  perceive  it.  And  that  was  most  evident  by  Ahitho- 
phel and  Shebna;  for  of  Ahithophel  it  is  written,  that  he 
was  David's  most  secret  counsellor ;  and  that  because  his 
counsel  in  those  days  was  like  the  oracle  of  God.  And 
Shebna  was  some  time  comptroller,  some  time  secretary 
unto  good  king  Hezekiah,  and  last  of  all  treasurer;  to  which 
offices  he  had  never  been  promoted  under  so  godly  a 
prince,  if  the  treason  and  malice  which  he  bore  against  the 
king,  and  against  God's  true  religion,  had  been  manifestly 
known.  No,  say  I,  Shebna  was  a  crafly  fox,  and  could 
show  such  a  fair  countenance  to  the  king,  that  neither  he 
nor  his  council  could  espy  his  malicious  treason ;  but  the 


Admonition  to  England.  115 

prophet  Isaiah  was  commanded  by  God  to  go  to  his  pre- 
sence, and  to  declare  his  traitorous  heart  and  miserable 
end. 

Were  David,  said  I,  and  Hezekiah,  princes  of  great  and 
godly  gifts  and  experience,  abused  by  crafty  counsellors 
and  dissembling  hypocrites?  What  wonder  is  it  then, 
that  a  young  and  innocent  king  should  be  deceived  by 
crafty,  covetous,  wicked,  and  ungodly  counsellors?  I  am 
greatly  afraid,  that  Ahithophel  is  counsellor,  that  Judas 
bears  the  purse,  and  that  Shebna  is  scribe,  comptroller,  and 
treasurer. 

This  and  somewhat  more  I  spake  that  day,  not  in  a 
corner,  as  many  yet  can  witness,  but  even  before  those 
whom  my  conscience  judged  worthy  of  accusation:  and 
this  day  no  more  do  I  write,  albeit  I  may  justly,  because 
they  have  declared  themselves  most  manifestly,  but  yet  do 
I  affirm,  that  under  that  innocent  king,  pestilent  papists 
had  greatest  authority.  Oh !  who  was  judged  to  be  the 
soul  and  life  to  the  council,  in  every  matter  of  weighty 
importance?  Who  but  Shebna,*  who  could  best  despatch 
business,  that  the  rest  of  the  council  might  hawk  and  hunt, 
and  take  their  pleasure  ?  None  like  unto  Shebna.  Who 
was  most  frank  and  ready  to  destroy  Somerset,  and  set  up 
Northumberland?  Was  it  not  Shebna?  Who  was  most 
bold  to  cry,  Bastard,  bastard,  incestuous  bastard,  Mary 
shall  never  reign  over  us  ?  And  who,  I  pray  you,  was 
most  busy  to  say,  Fear  not  to  subscribe  with  my  lords  of 
the  king's  majesty's  most  honourable  privy  council  ?  Agree 
to  his  majesty's  last  will  and  perfect  testament,  and  never 
let  that  obstinate  woman  come  to  authority:  she  is  an 
arrant  papist,  she  will  subvert  the  true  religion,  and  will 
bring  in  strangers  to  the  destruction  of  this  commonwealth. 
Which  of  the  council,  I  say,  had  these  and  greater  per- 
suasions against  Mary,  to  whom  now  he  crouches  and 
kneels?  Shebna  the  treasurer.  And  what  intended  such 
traitorous  and  dissembling  hypocrites  by  all  these  and  such 

*  Knox  refers  to  William  Paulet,  earl  of  Wiltshire  and  marquis 
of  Winchester,  who  was  comptroller,  secretary,  and,  lastly,  lord  trea- 
surer to  Edward  VI.,  and  was  continued  in  that  office  by  Queen 
Mary.  Bishop  Ponet  alluded  to  him  as  one  that  wrote  earnestly  to 
Cranmer  in  favour  of  Lady  Jane,  and  railed  against  princess  Mary; 
yet,  within  a  few  days,  when  Cranmer  was  sent  to  the  Tower  for 
unwilling  obedience  to  the  resolution  of  the  council,  he  was  not 
ashamed  to  sit  among  his  examiners,  and  to  treat  him  with  severity. 
— Strypef8  Memorials,  iii.  141. 


116  Knox. 

like  crafty  sleights  and  counterfeit  conveyance?  Doubtless, 
the  overthrow  of  Christ's  true  religion,  which  then  began 
to  flourish  in  England,  the  liberty  whereof  fretted  such 
pestilent  papists,  who  now  have  gotten  the  days  which  they 
long  looked  for,  but  yet  to  their  own  destruction  and  shame; 
for,  in  spite  of  their  hearts,  the  plagues  of  God  shall  strike 
them,  they  shall  be  comprehended  in  the  snare  which 
they  prepare  for  others  :  for  their  own  counsels  shall  make 
them  slaves  to  a  proud,  mischievous,  unfaithful,  and  vile 
nation. 

II.  Now  to  the  second  note  of  our  discourse,  which  is 
this;  Albeit  the  tyrants  of  this  earth  have  learned,  by  long 
experience  that  they  are  never  able  to  prevail  against  God's 
truth ;  yet,  because  they  are  bound  slaves  to  their  master, 
the  devil,  they  cannot  cease  to  persecute  the  members  of 
Christ,  when  the  devil  blows  his  wind  in  the  darkness  of 
the  night ;  that  is,  when  the  light  of  Christ's  gospel  is  taken 
away,  and  the  devil  reigns  by  idolatry,  superstition,  and 
tyranny. 

This  most  evidently  may  be  seen  from  the  beginning  of 
the  world  to  the  time  of  Christ,  and  from  thence  till  this 
day.  Ishmael  might  have  perceived,  that  he  could  not 
prevail  against  Isaac,  because  God  had  made  his  promise 
unto  him,  as  no  doubt  Abraham,  their  father,  taught  to  his 
whole  household.  Esau  likewise  understood  the  same  of 
Jacob ;  Pharaoh  might  plainly  have  seen,  by  many  mira- 
cles, that  Israel  was  God's  people  whom  he  could  not 
utterly  destroy;  and  also  the  scribes  and  pharisees,  and 
chief  priests,  were  fully  convinced  in  their  conscience,  that 
Christ's  whole  doctrine  was  of  God,  his  miracles  and  works 
were  wrought  by  the  power  of  God,  and  that  for  the  profit 
and  advantage  of  man ;  and  therefore,  that  they  could 
never  prevail  against  him ;  yet,  as  the  devil  stirred  them, 
none  of  those  could  refrain  from  persecuting  him  whom 
they  knew  most  certainly  to  be  innocent. 

This  I  write,  that  you  shall  not  wonder,  albeit  now  ye 
see  the  poisoned  papists,  wicked  Winchester,  and  dreaming 
Duresme,*  with  the  rest  of  the  faction,  who  sometimes 
were  so  confounded,  that  neither  they  durst,  nor  could, 
speak  nor  write  in  the  defence  of  their  heresies,  now  so  to 
rage  and  triumph  against  the  eternal  truth  of  God,  as 
though  they  had  never  assayed  the  power  of  God  speaking 
by  his  true  messengers. 

*  Gardiner  bishop  of  Winchester,  Tonstal  bishop  of  Durham. 


Admonition  to  England.  117 

Wonder  not  hereat,  I  say,  beloved  brethren,  that  the 
tyrants  of  this  world  are  so  obedient,  and  ready  to  follow 
the  cruel  counsels  of  such  disguised  monsters;  for  neither 
can  the  one  nor  the  other  refrain,  because  both  sorts  are 
as  subject  to  obey  the  devil,  their  prince  and  father,  as  the 
unstable  sea  is  to  lift  up  the  waves  when  the  vehement 
wind  bloweth  upon  it. 

It  is  fearful  to  be  heard,  that  the  devil  has  such  power 
over  any  man,  but  yet  the  word  of  God  has  so  instructed 
us;  and  therefore,  albeit  it  be  contrary  to  our  fancy,  yet 
we  must  believe  it;  for  the  devil  is  called  the  prince  and 
god  of  this  world,  because  he  reigneth,  and  is  honoured  by 
tyranny  and  idolatry  in  it. 

He  is  called  the  prince  of  darkness,  that  hath  power  in 
the  air.  It  is  said,  That  he  worketh  in  the  children  of  un- 
belief, because  he  stirs  them  up  to  trouble  God's  elect;  as 
he  invaded  Saul,  and  compelled  him  to  persecute  David; 
and  likewise  he  entered  into  the  heart  of  Judas,  and  moved 
him  to  betray  his  Master.  He  is  called  prince  over  the 
sons  of  pride,  and  father  of  all  those  that  are  liars  and  ene- 
mies to  God's  truth ;  over  whom  he  has  no  less  power  this 
day,  than  beforetime  he  had  over  Annas  and  Caiaphas, 
whom  no  man  denies  to  have  been  led  and  moved  by  the 
devil  to  persecute  Christ  Jesus  and  his  most  true  doctrine. 
And,  therefore,  wonder  not,  I  say,  that  now  the  devil  rages 
in  his  obedient  servants,  wily  Winchester,  dreaming  Du- 
resme,  and  bloody  Bonner,  with  the  rest  of  their  bloody 
butcherly  brood.  For  this  is  their  hour  and  power  granted 
unto  them ;  they  cannot  cease  nor  assuage  their  furious 
fumes,  for  the  devil,  their  sire,  stirs  up  and  moves,  and 
carries  them  even  at  his  will.  But  in  this  that  I  declare  of 
the  power  of  the  devil  working  in  cruel  tyrants,  think  you 
that  I  attribute  or  give  to  him  or  them  power  at  their  plea- 
sure? No,  not  so,  brethren,  not  so:  for  as  the  devil  has  no 
power  to  trouble  the  elements,  but  as  God  shall  suffer;  so 
worldly  tyrants,  albeit  the  devil  has  fully  possessed  their 
hearts,  have  no  power  at  all  to  trouble  the  saints  of  God, 
but  as  their  bridle  shall  be  loosed  by  God's  hands. 

And  herein,  dear  brethren,  stands  my  singular  comfort 
this  day,  when  I  hear  that  those  bloody  tyrants  within  the 
realm  of  England,  do  kill,  murder,  destroy,  and  devour 
man  and  woman,  as  ravenous  lions  now  loosed  from  bonds. 
I  lift  up  the  eyes  of  mine  heart,  as  far  as  my  iniquity  and 

KNOX.  13 


118  Knox. 

present  dolour  will  suffer,  and  to  my  heavenly  Father  I 
will  say, 

"O  Lord!  those  cruel  tyrants  are  loosed  by  thy  hand, 
to  punish  our  former  ingratitude,  whom,  we  trust,  thou 
wilt  not  suffer  to  prevail  for  ever;  but  when  thou  hast 
corrected  us  a  little,  and  hast  declared  unto  the  world  the 
tyranny  that  lurked  in  their  boldened  breasts,  then  wilt 
thou  break  their  jaw-bones,  and  wilt  shut  them  up  in  their 
caves  again,  that  the  generation  and  posterity  following 
may  praise  thy  holy  name  before  thy  congregation. 
Amen." 

When  I  feel  any  taste  or  motion  of  these  promises,  then 
I  think  myself  most  happy,  and  that  I  have  received  a 
just  compensation,  albeit  I,  and  all  that  belong  to  me  in 
earth,  should  suffer  present  death;  knowing  that  God  shall 
yet  show  mercy  to  his  afflicted  church  within  England,  and 
that  he  shall  repress  the  pride  of  these  present  tyrants,  as 
he  has  done  of  those  that  were  before  our  days. 

And  therefore,  beloved  brethren  in  our  Saviour  Jesus 
Christ,  hold  up  to  God  your  hands  that  are  faint  through 
fear;  and  let  your  hearts,  that  have,  in  these  dolorous  days, 
slept  in  sorrow,  awake  and  hear  the  voice  of  your  God, 
who  sweareth  by  himself,  That  he  will  not  suffer  his  church 
to  be  oppressed  for  ever,  neither  will  he  despise  our  sobs 
to  the  end,  if  we  will  row  and  strive  against  this  vehement 
wind.  I  mean,  that  if  you  will  not  run  back  headlong  to 
idolatry,  then  shall  this  storm  be  assuaged  in  despite  of  the 
devil.  Christ  Jesus  shall  come  with  speed  to  your  deliver- 
ance, he  shall  pierce  through  the  wind,  and  the  raging  seas 
shall  obey,  and  bear  his  feet  and  body,  as  the  massy,  sta- 
ble, and  dry  land.  Be  not  moved  from  the  sure  foundation 
of  your  faith;  for  albeit  that  Christ  Jesus  be  absent  from 
you,  by  his  bodily  presence,  as  he  was  from  his  disciples 
in  that  great  storm,  yet  is  he  present  by  his  mighty  power 
and  grace.  He  stands  upon  the  mountain  in  security  and 
rest;  that  is,  his  flesh  and  whole  humanity*  is  now  in  hea- 
ven, and  can  suffer  no  such  trouble  as  sometimes  he  did, 
and  yet  he  is  full  of  pity  and  compassion,  and  considers  all 
our  travail,  anguish,  and  labours;  wherefore  it  is  not  to  be 
doubted  but  that  he  will  suddenly  appear  to  our  great  com- 
fort. The  tyranny  of  this  world  cannot  keep  back  his 
coming,  any  more  than  the  blustering  wind  and  raging  seas 
*  His  human  nature,  his  body. 


Admonition  to  England.  119 

could  keep  Christ  from  coming  to  his  disciples,  when  they 
looked  for  nothing  but  present  death. 

And  therefore,  yet  again  I  say,  beloved  in  the  Lord,  let 
your  hearts  attend  to  the  promises  that  God  has  made 
unto  true  repentant  sinners;  and  be  fully  persuaded  with  a 
constant  faith,  that  God  is  always  true,  and  just  in  his  per- 
formance of  his  promises.  You  have  heard  these  days 
spoken  of  very  plainly,  when  your  hearts  could  fear  no 
danger,  because  you  were  nigh  the  land,  and  the  storm  was 
not  yet  risen;  that  is,  you  were  young  scholars  of  Christ, 
when  no  persecution  was  felt  or  seen.  But  now  you  are 
come  into  the  midst  of  the  sea,  for  what  part  of  England 
heard  not  of  your  profession?  and  the  vehement  storm, 
whereof  we  then  spoke,  in  almost  every  exhortation,  is 
now  suddenly  risen  up.  But  what!  hath  God  brought  you 
so  far  forth  that  you  shall,  both  in  souls  and  bodies,  every 
one  perish?  Nay,  my  whole  trust  in  God's  mercy  and  truth 
is  to  the  contrary.  For  God  brought  not  his  people  into 
Egypt,  and  from  thence  through  the  Red  Sea,  to  the  intent 
they  should  perish,  but  that  he  in  them  should  show  a  most 
glorious  deliverance.  Neither  sent  Christ  his  apostles  into 
the  midst  of  the  sea,  and  suffered  the  storm  to  assault  them 
and  their  ship,  to  the  intent  they  should  there  perish;  but 
because  he  would  the  more  have  his  great  goodness  to- 
wards them  felt  and  received,  in  so  mightily  delivering 
them  out  of  the  fear  of  perishing ;  giving  us  thereby  an  ex- 
ample that  he  would  do  the  like  to  us,  if  we  abide  constant 
in  our  profession  and  faith,  withdrawing  ourselves  from 
superstition  and  idolatry. 

We  gave  you  warning  of  those  days  long  ago:  for  the 
reverence  of  Christ's  blood,  let  these  words  be  noted;  "  The 
same  truth  that  spake  before  of  these  dolorous  days,  fore- 
spake  also  of  the  everlasting  joy  prepared  for  such  as  should 
continue  to  the  end."  The  trouble  is  come,  O  dear  bre- 
thren! look  for  the  comfort,  and,  after  the  example  of  the 
apostle,  abide  in  resisting  this  vehement  storm  a  little  space. 

The  third  watch  is  not  yet  ended ;  remember  that  Christ 
Jesus  came  not  to  his  disciples  till  it  was  the  fourth  watch, 
and  they  were  then  in  no  less  danger  than  you  are  now ; 
for  their  faith  fainted,  and  their  bodies  were  in  danger. 
But  Christ  Jesus  came  when  they  looked  not  for  him ;  and 
so  shall  he  do  to  you,  if  you  will  continue  in  the  profession 
that  you  have  made.  This  dare  I  be  bold  to  promise,  in 
the  name  of  him  whose  eternal  verity  and  glorious  gospel 


120  Knox. 

you  have  heard  and  received,  who  also  puts  into  my  heart 
an  earnest  thirst,  God  knoweth  I  lie  not,  for  your  salvation, 
and  some  care  also  for  your  bodies,  which  now  I  will  not 
express. 

Thus  shortly  have  I  passed  through  the  outrageous  tem- 
pest, wherein  the  disciples  of  Christ  were  tempted,  after  the 
great  multitude  were,  by  Christ,  fed  in  the  desert,  omitting 
many  profitable  notes  which  might  well  have  been  marked 
in  the  text,  because  my  purpose  is,  at  this  present,  not  to  be 
tedious,  nor  yet  curious,  but  only  to  note  such  things  as 
are  agreeable  to  these  most  dolorous  days. 

And  so,  let  us  now  speak  of  the  end  of  this  storm  and 
trouble,  in  which  I  find  four  things  chiefly  to  be  noted. 

First,  That  the  disciples,  at  the  presence  of  Christ,  were 
more  affrighted  than  they  were  before. 

Secondly,  That  Christ  uses  no  other  instrument  but  his 
word,  to  pacify  their  hearts. 

Thirdly,  That  Peter,  in  a  fervency,  first  left  his  ship, 
and  yet  afterwards  feared. 

Fourthly  and  lastly,  That  Christ  permitted  neither  Peter, 
nor  the  rest  of  his  disciples,  to  perish  in  that  fear;  but  glo- 
riously delivered  all,  and  pacified  the  tempest. 

Their  great  fear,  and  the  cause  thereof,  are  expressed  in 
the  text,  in  these  words,  "  When  the  disciples  saw  him 
walking  upon  the  sea,  they  were  afraid,  saying,  '  It  is  a 
spirit;'  and  they  cried  through  fear." 

It  is  not  my  purpose  in  this  treatise  to  speak  of  spirits, 
nor  yet  to  dispute,  whether  spirits,  good  or  bad,  may  ap- 
pear and  trouble  men;  neither  yet  to  inquire  why  man's 
nature  is  afraid  of  spirits,  and  so  vehemently  abhors  their 
presence  and  company;  but  my  purpose  is  only  to  speak  of 
things  necessary  for  this  time. 

And,  first,  let  us  consider  that  there  were  three  causes 
why  the  disciples  knew  not  Christ,  but  judged  him  to  be  a 
spirit. 

The  first  cause  was,  The  darkness  of  the  night. 
The   second   was,   The    unaccustomed  vision    that  ap- 
peared. 

And  the  third  was,  The  danger  and  the  tempest,  in 
which  they  so  earnestly  laboured  for  the  safeguard  of 
themselves. 

The  darkness,  I  say,  of  the  night,  prevented  their  eyes 
from  seeing  him ;  and  it  was  above  nature,  that  a  massy, 


Admonition  to  England.  121 


heavy,  and  weighty  body  of  a  man,  such  as  they  under- 
stood their  master,  Christ,  to  have,  should  walk,  go  upon, 
or  be  borne  up  by  the  water  of  the  raging  sea,  and  not 
sink.  And,  finally,  the  horror  of  the  tempest,  and  great 
danger  that  they  were  in,  persuaded  them  to  look  for  none 
other,  but  certainly  to  be  drowned. 

And  so  all  these  three  things,  concurring  together,  con- 
firmed in  them  this  imagination,  That  Christ  Jesus,  who 
came  to  their  great  comfort  and  deliverance,  was  a  fearful 
and  wicked  spirit  appearing  to  their  destruction. 

What  here  happened  to  Christ  Jesus  himself,  1  might 
prove  to  have  befallen,  and  daily  to  happen,  to  the  verity 
of  his  blessed  word  in  all  ages  from  the  beginning. 

For  as  Christ  himself,  in  this  their  trouble  was  judged 
and  esteemed  by  his  disciples  at  the  first  sight  a  spirit,  or 
fantastical*  body;  so  is  the  truth  and  the  sincere  preaching 
of  his  glorious  gospel,  sent  by  God  for  man's  comfort,  de- 
liverance from  sin,  and  quietness  of  conscience,  when  it  is 
first  offered,  and  truly  preached;  it  is,  I  say,  judged  to  be 
no  less  than  heresy  and  deceivable  doctrine,  sent  by  the 
devil  for  man's  destruction. 

The  cause  hereof  is  the  dark  ignorance  of  God,  which, 
in  every  age,  since  the  beginning,  so  overwhelmed  the 
world,  that  sometimes  God's  very  elect  were  in  like  blind- 
ness and  error  with  the  reprobate;  as  Abraham  was  an 
idolater;  Moses  was  instructed  in  all  the  ways  of  the  Egyp- 
tians; Paul,  a  proud  Pharisee,  was  sworn  against  Christ 
and  his  doctrine;  and  many  in  this  our  age,  when  the  truth 
of  God  was  offered  unto  them,  were  sore  afraid,  and  cried 
against  it,  only  because  the  dark  clouds  of  ignorance  had 
troubled  them  before.  But  this  matter  I  omit  and  let  pass, 
till  further  opportunity. 

The  chief  note  that  I  would  have  you  well  observe  and 
mark,  in  this  preposterous  fear  of  the  disciples,  is  this: 
The  more  nigh  deliverance  and  salvation  approaches,  the 
more  strong  and  vehement  is  the  temptation  of  the  church 
of  God ;  and  the  more  nigh  God's  vengeance  approaches 
to  the  wicked,  the  more  proud,  cruel,  and  arrogant  are 
they. 

Whereby  it  commonly  comes  to  pass,  that  the  very  mes- 
sengers of  life  are  judged  and  deemed  to  be  the  authors  of 
all  mischief;  and  this  in  many  histories  is  evident.     When 
*  Fancied. 
13* 


122  Knox. 

God  had  appointed  to  deliver  the  afflicted  Israelites,  by  the 
hand  of  Moses,  from  the  tyranny  of  the  Egyptians,  and 
Moses  was  sent  to  the  presence  of  Pharaoh  for  the  same 
purpose,  such  was  their  affliction  and  anguish  by  the  cru- 
elty which  was  newly  exercised  over  them,  that  with  open 
mouths  they  cursed  Moses,  and,  no  doubt,  in  their  hearts 
they  hated  God  who  sent  him,  alleging,  that  Moses  and 
Aaron  were  the  whole  cause  of  their  last  extreme  trouble. 
The  like  is  to  be  seen  in  the  book  of  the  Kings,  both 
under  Elisha  and  Isaiah  the  prophets.  For  in  the  days  of 
Joram,  son  of  Ahab,  Samaria  was  besieged  by  the  king  of 
Syria:  in  which  Samaria,  no  doubt,  albeit  the  king  and  most 
of  the  multitude  were  wicked,  there  were  yet  some  mem- 
bers of  God's  elect  church,  who  were  brought  to  such  ex- 
treme famine,  that  not  only  things  of  small  price  were  sold 
beyond  all  measure,  but  also  women,  against  nature,  were 
compelled  to  eat  their  own  children.  In  this  same  city 
Elisha  the  prophet  most  commonly  was  conversant  and 
dwelt,  by  whose  counsel  and  commandment,  no  doubt,  the 
city  was  kept;  for  it  appears,  that  the  king  laid  it  to  his 
charge,  when  he,  hearing  of  the  piteous  complaint  of  the 
woman,  who,  for  hunger  had  eaten  her  own  son,  rent  his 
clothes,  with  a  solemn  oath  and  vow  that  the  head  of  Elisha 
should  not  stand  upon  his  shoulders  that  day.  If  Elisha  had 
not  been  of  counsel,  that  the  city  should  have  been  kept, 
why  should  the  king  have  more  fumed  against  him  than 
against  others?  But  whether  he  were  the  author  of  the  de- 
fending of  the  city,  or  not,  all  is  one  to  my  purpose;  for 
before  the  deliverance  the  church  was  in  such  extremity, 
that  the  chief  pastor  of  that  time  was  sought  to  be  killed  by 
such  as  should  have  defended  him. 

The  like  is  read  of  Hezekiah,  who  defending  his  city 
Jerusalem,  and  resisting  proud  Sennacherib,  no  doubt 
obeying  the  counsel  of  Isaiah,  at  length  was  so  oppressed 
with  sorrow  and  shame  by  the  blasphemous  words  of  Rab- 
shakeh,  that  he  had  no  other  refuge  but  in  the  temple  of 
the  Lord,  as  a  man  desperate  and  without  comfort,  to  open 
the  disdainful  letters  sent  unto  him  by  that  haughty  and 
proud  tyrant.  By  these  and  many  histories  more,  it  is 
most  evident,  that  the  more  nigh  salvation  and  deliverance 
approaches,  the  more  vehement  is  the  temptation  and 
trouble. 

This  I  write  to  admonish  you,  that  albeit  you  shall  see 


Admonition  to  England.  123 

tribulation  so  abound,  that  nothing  shall  appear  but  ex- 
treme misery,  without  all  hope  of  comfort;  yet  you  should 
not  decline  from  God:  and  that  albeit  sometimes  you  are 
moved  to  hate  the  messengers  of  life,  that  therefore  you 
shall  not  judge  that  God  will  never  show  mercy  afterwards. 
No,  dear  brethren,  as  he  hath  dealt  with  others  before  you, 
so  will  he  deal  with  you. 

God  will  suffer  tribulation  and  dolour  to  abound,  that 
no  manner  of  comfort  shall  be  seen  in  man,  to  the  intent 
that  when  deliverance  cometh  the  glory  may  be  his,  whose 
only  word  may  pacify  the  most  vehement  tempest. 

He  drowned  Pharaoh  and  his  army;  he  scattered  the 
great  multitude  of  Benhadad;  and  by  his  angel  killed  the 
host  of  Sennacherib;  and  so  delivered  his  afflicted,  when 
nothing  appeared  to  them  but  utter  destruction.  So  shall 
he  do  to  you,  beloved  brethren,  if  you  will  patiently  abide 
his  consolation  and  counsel.  God  open  your  eyes,  that 
you  may  rightly  understand  the  meaning  of  my  writing. 
Amen. 

But  yet  peradventure,  you  wonder  not  a  little  why  God 
permits  such  blood-thirsty  tyrants  to  molest  and  grieve  his 
chosen  church.  I  have  recited  some  causes  before,  and  I 
could  recite  yet  more,  but  at  this  time  I  will  hold  myself 
content  with  one.  The  justice  of  God  is  such,  that  he  will 
not  pour  forth  his  extreme  vengeance  upon  the  wicked,  until 
such  time  as  their  iniquity  is  so  manifest,  that  their  very 
flatterers  cannot  excuse  it.  Pharaoh  was  not  destroyed, 
till  his  own  household-servants  and  subjects  abhorred  and 
condemned  his  stubborn  disobedience.  Jezebel  and  Atha- 
liah  were  not  thrust  from  this  life  into  death,  till  all  Israel 
and  Judah  were  witnesses  of  their  cruelty  and  abominations. 
Judas  was  not  hanged,  till  the  princes  of  the  priests  bore 
witness  of  his  traitorous  act  and  iniquity. 

To  pass  over  the  tyrants  of  old  times,  whom  God  hath 
plagued,  let  us  come  to  the  tyrants,  who  now  are  within 
the  realm  of  England,  whom  God  will  not  long  spare.  If 
Stephen  Gardiner,  Cuthbert  Tonstal,  and  butcherly  Bon- 
ner, false  bishops  of  Winchester,  Duresme,  and  of  London, 
had  for  their  false  doctrine  and  traitorous  acts  suffered 
death,  when  they  justly  deserved  the  same,  then  would 
arrant  papists  have  alleged,  as  I  and  others  have  heard 
them  do,  that  they  were  men  reformable;  that  they  were 
meet  instruments  for  a  commonwealth;  that  they  were 
not  so  obstinate  and  malicious  as  they  were  judged;  and 


124  Knox. 

that  they  thirsted  not  for  the  blood  of  any  man.  And  of 
lady  Mary,  who  has  not  heard,  that  she  was  sober,  merci- 
ful, and  one  that  loved  the  commonwealth  of  England? 
Had  she,  I  say,  and  such  as  now  are  of  her  pestilent 
council,  been  dead  before  these  days,  then  their  iniquity 
and  cruelty  should  not  so  manifestly  have  appeared  to 
the  world ;  for  who  would  have  thought  that  such  cruelty 
could  have  entered  into  the  heart  of  a  woman,  and  into 
the  heart  of  her  that  is  called  a  virgin,  that  she  would 
thirst  for  the  blood  of  innocents,  and  of  such  as  by  just 
laws  and  faithful  witnesses,  can  never  be  proved  to  have 
offended? 

I  find  that  Athaliah,  through  appetite  to  reign,  murdered 
the  seed  of  the  kings  of  Judah,  and  that  Herodias's  daugh- 
ter, at  the  desire  of  an  adulterous  mother,  obtained  the  head 
of  John  the  Baptist;  but  yet  that  ever  a  woman  who  suffer- 
ed herself  to  be  called  '  the  most  blessed  virgin,'  caused  so 
much  blood  to  be  spilt  for  establishing  the  usurped  autho- 
rity of  the  pope,  I  think  the  like  is  rarely  to  be  found  in 
Scripture  or  other  history. 

I  find  that  Jezebel,  that  cursed  idolatress,  caused  the 
blood  of  the  prophets  of  God  to  be  shed,  and  Naboth  to 
be  murdered  unjustly  for  his  own  vineyard;  but  yet  I  think 
she  never  erected  half  so  many  gibbets  in  all  Israel,  as 
mischievous  Mary  hath  done  within  London  alone.*  But 
you  papists  will  excuse  your  Mary  the  virgin:  well,  let 
her  be  your  virgin, f  and  a  goddess  meet  to  entertain  such 
idolaters,  yet  shall  I  rightly  lay  to  her  charge,  that  which 
I  think,  no  papist  within  England  will  justify  or  defend. 
And  therefore,  O  ye  papists!  here  I  will  a  little  turn  my 
pen  unto  you :  answer  unto  this  question,  O  ye  seed  of  the 
serpent!  Would  any  of  you  have  confessed  two  years  ago, 
that  Mary,  your  mirror,  had  been  false,  dissembling,  in- 
constant, proud,  and  a  breaker  of  promises,  except  such 

*  Seventeen  gallows  were  erected  in  the  most  public  places  of 
London  upon  which  forty-eight  prisoners,  taken  with  Sir  Thomas 
Wyat,  were  executed. 

t  Harpsfield,  archdeacon  of  London,  preaching  before  the  convo- 
cation shortly  after  the  accession  of  queen  Mary,  commended  her 
in  terms  of  the  grossest  adulation.  Amongst  other  misapplications 
of  Scripture,  he  parodied  the  words  written  of  Deborah,  (Judges  v. 
7,  8.)  and  applied  them  thus,  "  Religion  ceased  in  England,  it  was 
at  rest,  until  Mary  arose,  a  virgin  arose  in  England.  The  Lord 
chose  new  wars.1'  Many  others  used  similar  language. — Strype's 
Memorials. 


Admonition  to  England.  125 

promises  as  she  made  to  your  god  the  pope,  to  the  great 
shame  and  dishonour  of  her  noble  father?  I  am  sure  you 
would  hardly  have  thought  it  of  her.  And  now,  does  she 
not  manifestly  show  herself  to  be  an  open  traitress  to  the 
imperial  crown  of  England,  contrary  to  the  just  laws  of  the 
realm,  to  bring  in  a  stranger,  and  make  a  proud  Spaniard 
king,  to  the  shame,  dishonour,  and  destruction  of  the  no- 
bility; to  the  spoil  of  their  honours,  lands,  possessions,  chief 
offices,  and  promotion  of  them  and  theirs;  to  the  utter 
decay  of  the  treasures,  commodities,  navy,  and  fortifica- 
tions of  the  realm;  to  the  abasing  of  the  yeomanry,  to  the 
slavery  of  the  commonalty,  to  the  overthrow  of  Christianity 
and  God's  true  religion;  and  finally,  to  the  utter  subversion 
of  the  whole  public  estate  and  commonwealth  of  England? 
Let  Norfolk  and  Suffolk,*  let  her  own  promise  and  procla- 
mation, let  her  father's  testament,  let  the  city  of  London, 
let  the  ancient  laws  and  acts  of  parliaments  before  estab- 
lished in  England,  be  judges  betwixt  my  accusation  and 
her  most  tyrannical  iniquity. 

First,  her  promise  and  proclamation  signified  and  de- 
clared, That  neither  would  she  bring  in,  neither  yet  marry 
any  stranger;  Norfolk,  Suffolk,  and  the  city  of  London, 
do  testify  and  witness  the  same.  The  ancient  laws  and 
acts  of  parliament  pronounce  it  treason  to  transfer  the 
crown  of  England  into  the  hands  of  a  foreign  nation; 
and  the  oath  made  to  observe  the  said  statutes  crieth  out, 
That  all  are  perjured  who  consent  to  that  her  traitorous 
fact. 

Speak  now,  O  ye  papists!  and  defend  your  monstrous 
mistress;  and  deny,  if  you  can  for  shame,  that  she  has  not 
uttered  herself,  to  be  born,  alas,  therefore,  to  the  ruin  and 
destruction  of  noble  England.  Oh !  who  would  ever  have 
believed,  I  write  now  in  bitterness  of  heart,  that  such  un- 
natural cruelty  should  have  had  dominion  over  any  reason- 
able creature!  But  the  saying  seems  to  be  true,  that  the 
usurped  government  of  an  affectionate  woman,  is  a  rage 
without  reason. 

Who  would  ever  have  thought,  that  the  love  of  that 
realm,  which  has  brought  forth,  which  has  nourished,  and 
so  nobly  maintained  that  wicked  woman,  should  not  have 
moved  her  heart  with  pity?     Who  sees  not  now,  that  she, 

*  Upon  the  death  of  Edward  VI.,  Mary  pledged  her  word  to  the 
men  of  Norfolk  and  Suffolk,  that  she  would  not  interfere  with  the 
public  profession  of  the  Protestant  religion. 


126  Knox. 

in  all  her  doings,  declares  most  manifestly  that  under  an 
English  name  she  beareth  a  Spaniard's  heart?  If  God,  I 
say,  had  not  for  our  scourge  suffered  her  and  her  cruel 
council  to  have  come  to  authority,  then  never  could  these 
their  abominations,  cruelty,  and  treason,  against  God, 
against  his  saints,  and  against  the  realm,  whose  liberties 
they  are  sworn  to  defend,  so  manifestly  have  been  declared. 
And  who  ever  could  have  believed,  that  proud  Gardiner, 
and  treacherous  Tonstal,  whom  all  papists  praised,  for  the 
love  they  bore  to  their  country,  could  have  become  so  ma- 
nifestly traitorous,  not  only  against  their  solemn  oaths,  that 
they  should  never  consent  nor  agree  unto,  that  a  foreign 
stranger  should  reign  over  England,  but  also,  that  they 
should  adjudge  the  imperial  crown  of  the  same  to  apper- 
tain to  a  Spaniard  by  inheritance,  or  lineal  descent?*  O 
traitorous  traitors!  how  can  you  for  shame  show  your 
faces  ? 

It  comes  to  my  mind,  that,  upon  Christmas-day,  1552, 
preaching  in  Newcastle-upon-Tyne,  and  speaking  against 
the  obstinacy  of  the  papists,  I  made  this  affirmation,  That 
whosoever  in  his  heart  was  an  enemy  to  Christ's  gospel 
and  doctrine,  which  then  was  preached  within  the  realm 
of  England,  was  an  enemy  also  to  God,  and  a  secret  trai- 
tor to  the  crown  and  commonwealth  of  England.  For  as 
they  thirsted  after  nothing  more  than  the  king's  death, 
which  their  iniquity  could  procure;  so  they  regarded  not 
who  should  reign  over  them,  so  that  their  idolatry  might 
be  erected  again.  How  these  my  words  at  that  time 
pleased  men,  the  crimes  and  action  intended  against  me 
did  declare.  But  let  my  very  enemies  now  say  from  their 
conscience,  if  those  my  words  have  not  proved  true. 

What  is  the  cause  that  Winchester,  and  the  rest  of  his 
pestilent  sect,  so  greedily  would  have  a  Spaniard  to  reign 
over  England?  The  cause  is  very  manifest;  for  as  that 
nation  surmounts  all  others,  in  pride  and  licentiousness,  so, 
for  idolatry,  vain,  papistical,  and  devilish  ceremonies,  they 
may  rightly  be  called  the  very  sons  of  superstition;  and 
therefore  are  they  found  and  judged,  by  the  progeny  of 
antichrist,  most  apt  instruments  to  maintain,  establish,  and 
defend  the  kingdom  of  that  cruel  beast,f  whose  head  and 
wound  is  lately  cured  within  England,  which,  alas,  for 

*  The  papists  very  eagerly  promoted  the  marriage  of  queen  Mary 
to  Philip  king  of  Spain,  son  of  the  emperor  Charles  V. 
t  The  papacy.     Rev.  xiii.  xvii.  &c. 


Admonition  to  England.  1 27 

pity!  must  now  be  brought  into  bondage  and  thraldom, 
that  pestilent  papists  may  reign  without  punishment. 

I  speak  to  thee,  Winchester,  more  cruel  than  any  tiger — 
shall  neither  shame,  nor  fear,  nor  benefits  received,  bridle 
thy  tyrannous  cruelty?  Art  thou  not  ashamed,  to  betray 
thy  native  country,  and  the  liberties  of  the  same?  Fearest 
thou  not  to  open  such  a  door  to  all  iniquity,  that  England 
should  be  made  a  common  stew  for  Spaniards?  Wilt  thou 
recompense  the  benefits  which  thou  hast  received  of  that 
noble  realm  with  such  ingratitude?  Rememberest  thou  not, 
that  England  brought  thee  forth;  that  England  nourished 
thee;  that  England  promoted  thee  to  riches,  honour,  and 
high  dignity  ?  And  wilt  thou  now,  O  wretched  caitiff!  for 
all  these  manifold  benefits  received,  be  the  cause  that  Eng- 
land shall  not  be  England?  Yea,  verily,  for  so  wilt  thou 
gratify  thy  father  the  devil,  and  his  lieutenant  the  pope, 
whom,  with  all  his  baggage,  thou  labourest  now,  by  all 
means,  to  make  flourish  again  in  England;  albeit,  like  a 
dissembling  hypocrite,  and  -double-faced  wretch,  thou  being 
thereto  compelled  by  the  invincible  verity  of  God's  holy 
word,  didst  write,  long  ago,  thy  book  entitled  "  True  Obe- 
dience,"* against  that  monstrous  harlot  of  Babylon,  and  her 
falsely  usurped  power  and  authority :  but  now,  to  thy  per- 
petual shame,  thou  returnest  to  thy  vomit,  and  art  become 
an  open  arch-papist  again.  Furthermore,  why  seekest  thou 
the  blood  of  Thomas  Cranmer,  of  good  father  Hugh  Lati- 
mer, and  of  that  most  learned  and  discreet  man  doctor 
Ridley?  Dost  thou  not  consider,  that  the  lenity,  sincere 
doctrine,  pure  life,  godly  conversation,  and  discreet  coun- 
sel of  these  three,  is  notably  known  in  more  realms  than 
England?  Art  thou  not  ashamed  to  seek  the  destruction 
of  those,  who  laboured  for  the  safeguard  of  thy  life,  and 
obtained  the  same,  when  thou  justly  deservedst  death  ?f 

But,  O  thou  son  of  Belial!  well  declarest  thou,  that 
nothing  can  modify  the  cruel  malice,  nor  purge  the  deadly 

*  Gardiner  wrote  this  book,  which  was  entitled  "  De  vera  Obe- 
diential to  justify  the  parliament  in  giving  Henry  VIII.  the  title 
of  supreme  head  of  the  church.  He  therein  stated  his  desire  "  to 
withdraw  that  counterfeit  vain  opinion  out  of  the  common  people's 
minds,  which  the  false  pretended  power  of  the  bishop  of  Rome  for  the 
space  of  certain  years  had  blinded  them  withal."  Bonner  wrote  a 
preface  to  the  second  edition,  in  which  he  strongly  inveighed  against 
the  pope.  As  Becon  said,  «  Thus  did  these  two  divines  write  and 
think  of  the  pope,  who  afterwards  became  his  chief  champions !" 

t  For  Gardiner's  opposition  to  the  government  of  Edward  VI. 


128  Knox. 

venom  of  him,  in  whose  heart  wickedness  bears  the  domin- 
ion: thou  art  like  to  Cain,  and  fellow  to  Judas  the  traitor; 
and  therefore  canst  thou  do  nothing,  but  thirst  for  the  blood 
of  Abel,  and  betray  Christ  Jesus  and  his  eternal  verity. 

Thus,  dear  brethren,  must  the  sons  of  the  devil  declare 
their  own  impiety  and  ungodliness,  that  when  God's  ven- 
geance, which  shall  not  sleep,  shall  be  poured  forth  upon 
them,  all  tongues  shall  confess,  acknowledge,  and  say, 
That  God  is  righteous  in  all  his  judgments;  and  to  this 
end  are  cruel  tyrants  permitted  and  suffered  for  a  time, 
not  only  to  live  in  wealth  and  prosperity,  but  also  to  pre- 
vail and  obtain  victory,  as  touching  the  flesh,  over  the  true 
saints  of  God,  and  over  such  as  enterprise  to  resist  their 
fury  at  God's  commandment.  But  now  to  that  which  fol- 
lows. 

The  instrument  and  means  wherewith  Christ  Jesus  used 
to  remove  and  put  away  the  horrible  fear  and  anguish  of 
his  disciples,  is  his  holy  word;  for  so  it  is  written,  "  But 
by  and  by  Jesus  spake  unto  them,  saying,  Be  of  good  com- 
fort, it  is  I,  be  not  afraid."  The  natural  man  that  cannot 
understand  the  power  of  God,  would  have  desired  some 
other  present  comfort  in  so  great  a  danger ;  as,  either  to 
have  had  the  heavens  opened,  to  show  unto  them  such 
light  in  that  darkness,  that  Christ  might  have  been  fully 
known  by  his  own  face;  or  else,  that  the  winds  and  raging 
waves  of  the  seas  suddenly  should  have  ceased;  or  some 
other  miracle  which  had  been  subject  to  all  their  senses, 
whereby  they  might  have  perfectly  known  that  they  were 
delivered  from  all  danger.  And  truly,  it  had  been  the 
same  to  Christ  Jesus  to  have  done  any  of  these,  or  any 
greater  work,  as  to  have  said,  "  It  is  I,  be  not  afraid :" 
but  willing  to  teach  us  the  dignity  and  effectual  power  of 
his  most  holy  word,  he  uses  no  other  instrument  to  pacify 
the  great  and  horrible  fear  of  his  disciples  but  his  com- 
fortable word,  and  lively  voice.  And  this  is  not  done  only 
at  one  time,  but  whensoever  his  church  is  in  such  a  strait 
and  perplexity,  that  nothing  appears  but  extreme  calamity, 
desolation,  and  ruin;  then  the  first  comfort  that  ever  it  re- 
ceives, is  by  the  means  of  his  word  and  promise;  as  may 
appear  in  the  troubles  and  temptations  of  Abraham,  Isaac, 
Jacob,  Moses,  David,  and  Paul. 

To  Abraham  was  given  no  other  defence,  after  he  had 
discomfited  four  kings,  whose  posterity  and  lineage,  no 
doubt  he,  being  a  stranger,  greatly  feared,  but  only  this 


Admonition  to  England.  129 

promise  of  God  made  to  him  by  his  holy  word,  "  Fear 
not,  Abraham,  I  am  thy  buckler ;"  that  is,  thy  protection 
and  defence. 

The  same  we  find  of  Isaac,  who  flying  from  the  place 
of  his  accustomed  habitation,  compelled  thereto  by  hunger, 
got  no  other  comfort  nor  conduct  but  this  promise  only, 
"  I  will  be  with  thee." 

In  all  the  journeys  and  temptations  of  Jacob  the  same 
is  to  be  espied ;  as  when  he  fled  from  his  father's  house  for 
fear  of  his  brother  Esau ;  when  he  returned  from  Laban  ; 
and  when  he  feared  the  inhabitants  of  the  region  of  the 
Canaanites  and  Perizzites  for  the  slaughter  of  the  Shechem- 
ites  committed  by  his  sons ;  he  received  no  other  defence, 
but  only  God's  word  and  promise. 

And  this  is  most  evident  in  Moses,  and  in  the  afflicted 
church  under  him  when  Moses  himself  was  in  such  despair, 
that  he  was  bold  to  chide  with  God,  saying,  "  Why  hast 
thou  sent  me?  For  since  that  time  I  have  come  to  Pharaoh, 
to  speak  in  thy  name,  he  hath  oppressed  this  people ;  neither 
yet  hast  thou  delivered  thy  people." 

This  same  expostulation  of  Moses  declares  how  sorely 
he  was  tempted ;  yea,  and  what  opinion  he  had  conceived 
of  God  ;  that  is,  That  God  was  either  impotent,  and  could 
not  deliver  his  people  from  such  a  tyrant's  hand  ;  or  else, 
That  he  was  mutable,  and  unjust  in  his  promises.  And 
this  same,  and  sorer  temptations,  assaulted  the  people ;  for 
in  anguish  of  heart,  they  both  refused  God  and  Moses,  as 
we  have  before  partly  touched.  And  what  means  did  God 
use  to  comfort  them  in  that  great  extremity?  Did  he 
straightway  suddenly  kill  Pharaoh,  the  great  tyrant? — No. 
Did  he  send  them  a  legion  of  angels  to  defend  and  deliver 
them  ? — No  such  thing :  but  he  only  recites  and  beats  into 
their  ears  his  former  promises  to  them,  which  oftentimes 
they  had  before;  and  yet  the  rehearsal  of  the  same  wrought 
so  mightily  in  the  heart  of  Moses,  that  not  only  was  bitter- 
ness and  despair  removed  away,  but  also  he  was  inflamed 
with  such  boldness,  that  without  fear  he  went  in  again  to 
the  presence  of  the  king,  after  he  had  been  threatened  and 
repulsed  by  him. 

This  I  write,  beloved  in  the  Lord,  since  you  know  the 
word  of  God  not  only  to  be  that  whereby  heaven  and 
earth  were  created,  but  also  to  be  the  power  of  God  to 
salvation  to  all  that  believe,  the  bright  lantern  to  the  feet 
of  those  who  by  nature  walk  in  darkness,  the  life  to  those 

KNOX.  14 


130  Knox. 

that  by  sin  are  dead,  a  comfort  to  such  as  are  in  tribula- 
tion, the  tower  of  defence  to  such  as  are  most  feeble,  the 
wisdom  and  great  felicity  of  such  as  delight  in  the  same. 
And,  to  be  short,  you  know  God's  word  to  be  of  such 
efficacy  and  strength,  that  thereby  sin  is  purged,  death 
vanquished,  tyrants  suppressed;  and,  finally,  the  devil,  the 
author  of  all  mischief,  overthrown  and  confounded.  This, 
I  say,  I  write,  that  you,  knowing  this  of  the  holy  word, 
and  most  blessed  gospel  and  voice  of  God,  which  once 
you  have  heard,  I  trust  to  your  comfort,  may  now,  in  this 
hour  of  darkness,  and  most  raging  tempest,  thirst  and 
pray,  that  you  may  hear  yet  once  again  this  amiable  voice 
of  our  Saviour  Christ,  "  Be  of  good  comfort,  it  is  I,  fear 
not."  And  also,  that  you  may  receive  some  consolation 
from  that  blessed  gospel  which  before  you  have  professed, 
assuredly  knowing,  that  God  shall  be  no  less  merciful  unto 
you,  than  he  has  been  to  others  afflicted  for  his  name's 
sake  before  you;  and  albeit  God  speedily  removes  not  this 
horrible  darkness,  neither  suddenly  pacifies  this  tempest, 
yet  shall  he  not  suffer  his  tossed  ship  to  be  drowned. 

Remember,  brethren,  that  God's  vengeance  plagued  not 
Pharaoh  the  first  year  of  his  tyranny.  Neither  did  the 
dogs  devour  and  consume  both  the  flesh  and  bones  of 
wicked  Jezebel,  when  she  first  erected  and  set  up  her 
idolatry;  and  yet  as  none  of  them  escaped  due  punish- 
ment, so  God  preserved  his  afflicted  church,  in  despite  of 
Satan,  and  of  his  blind  and  most  wretched  servants ;  as  he 
shall  not  fail  to  do  in  this  great  tempest  and  darkness 
within  the  realm  of  England.  And  therefore  yet  again, 
beloved  in  the  Lord,  let  the  comfort  of  God's  promises 
somewhat  quicken  your  dull  spirits ;  exercise  yourselves 
now  secretly,  in  revolving  that  which  sometimes  you  have 
heard  openly  proclaimed  in  your  ears ;  and  be  every  man 
now  a  faithful  preacher  unto  his  brother.  If  your  commu- 
nication be  of  Christ,  assuredly  he  will  come  before  you 
are  aware ;  his  word  is  like  unto  sweet-smelling  ointment, 
or  fragrant  flowers,  which  never  can  be  moved  or  handled, 
but  the  odour  goeth  forth  to  the  comfort  of  those  that  stand 
by;  which  is  not  so  pleasant  if  the  ointment  remain 
within  the  box,  and  the  flowers  stand  or  lie  without  touch- 
ing or  motion. 

Mark  well,  dear  brethren,  before  Christ  spake,  his  dis- 
ciples judged  him  to  have  been  some  wicked  spirit,  which 
was  to  them  no  delightful  savour;  but  when  he  spoke,  the 


Admonition  to  England.  131 

sweet  sound  of  his  voice  pierced  their  hearts.  For  what 
comfort  was  in  the  hearts  of  his  disciples,  when  they  heard 
these  words,  M  Be  of  good  comfort,  it  is  I ;"  that  is,  Judge 
not  that  I  am  a  spirit  come  to  your  destruction;  no,  I  am 
come  even  for  your  deliverance.  It  is  I,  your  Master; 
yea,  your  Master  most  familiar :  it  is  I,  whose  voice  and 
doctrine  you  know,  for  ye  are  my  sheep :  it  is  I,  whose 
works  you  have  seen,  although  ye  considered  not  the  same 
perfectly:  it  is  I,  who  commanded  you  to  enter  upon  this 
journey,  and  therefore  am  I  come  to  you  now  in  the  hour 
of  your  trouble;  and  therefore,  be  not  afraid,  this  storm 
shall  cease,  and  you  shall  be  delivered. 

Neither  the  tongue  nor  pen  of  man  can  express  what 
comfort  was  in  the  hearts  of  the  disciples,  hearing  Christ's 
voice,  and  knowing  him  by  the  same ;  but  only  such  can 
witness  and  declare  it  as  feel  at  last  the  consolation  of  the 
Holy  Ghost  after  long  conflict  and  strife,  which  is  betwixt 
the  flesh  and  the  spirit  in  the  time  of  extreme  troubles, 
when  Christ  appears  to  be  absent. 

And  Peter  gives  some  external  sign  of  what  Christ's 
word  wrought  inwardly  in  his  heart;  for  immediately  after 
he  heard  his  Master's  voice,  he  said,  "  Lord,  if  it  be  thou, 
command  me  to  come  unto  thee  upon  the  waters."  Here 
it  may  be  seen  what  Christ's  voice  had  wrought  in  Peter's 
heart;  truly  not  only  a  forgetting  and  contempt  of  the 
great  tempest,  but  also  such  boldness  and  love  that  he 
could  fear  no  danger  following;  but  assuredly  did  believe 
that  his  Master  Christ's  puissance,  power,  and  might  was 
such,  that  nothing  might  resist  his  word  and  command- 
ment. And  therefore  he  saith,  "  Command  me  to  come ;" 
as  though  he  should  say,  I  desire  no  more  than  the  assur- 
ance of  thy  commandment.  If  thou  wilt  command,  I  am 
determined  to  obey;  for  assuredly  I  know,  that  the  waters 
cannot  prevail  against  me,  if  thou  speak  the  word :  so  that 
whatsoever  is  possible  unto  thee,  by  thy  will  and  word  may 
be  possible  unto  me. 

Thus  Christ,  to  instruct  Peter  further,  and  us  by  his 
example,  condescended  to  his  petition,  and  commanded  him 
to  come;  and  Peter,  quickly  leaving  the  ship,  came  down 
from  it,  and  walked  upon  the  waters  to  come  to  Christ. 
Thus  far  of  Peter's  act,  in  which  lies  great  abundance  of 
doctrine;  but  I  will  pass  over  all  that  especially  appertains 
not  to  the  quality*  of  this  time  within  the  realm  of  England. 
*  Circumstances. 


132  Knox. 

It  was  before  said,  well  beloved  brethren,  That  some- 
times the  messengers  of  life  are  judged  to  be  the  very- 
messengers  of  death  ;  and  that  not  only  with  the  repro- 
bate, but  also  with  God's  elect ;  as  was  Moses  with  the 
Israelites,  Jeremiah  with  the  city  of  Jerusalem,  and  Christ 
himself  with  his  apostles.  But  that  is  not  a  permanent 
sin,  which  abideth  for  ever  with  God's  elect ;  but  it 
vanishes  away  in  such  sort,  that  not  only  they  know  the 
voice  of  their  pastor,  but  also  they  earnestly  study  to  obey 
and  follow  it,  to  the  danger  of  their  own  lives:  lor  this  is 
the  special  difference  betwixt  the  children  of  God  and  the 
reprobate. 

The  one  obey  God  speaking  by  his  messengers,  whom 
they  embrace  with  unfeigned  love  ;  and  that  they  do,  some- 
times not  only  against  all  worldly  appearance,  but  also 
against  civil  statutes  and  ordinances  of  men  ;  and  therefore 
in  their  greatest  extremity  they  receive  comfort  beyond 
expectation. 

The  other  always  resist  God's  messengers,  and  hate 
his  word ;  and  therefore,  in  their  great  adversity,  God 
either  takes  from  them  the  presence  of  his  word,  or  else 
they  fall  into  such  deadly  despair,  that  although  God's 
messengers  are  sent  unto  them,  yet  neither  can  they  re- 
ceive comfort  by  God's  promises,  nor  follow  the  counsel 
of  God's  true  messengers,  be  it  ever  so  perfect  and  fruitful. 
Hereof  have  we  many  evident  testimonies  in  the  Scriptures 
of  God. 

Of  Saul  it  is  plain,  that  God  so  left  him,  that  he 
would  neither  give  him  answer  by  prophets,  dreams,  or 
visions. 

To  Ahaz  king  of  Judah,  in  the  great  anguish  and  fear 
which  he  had  conceived  from  the  multitude  of  those  that 
were  combined  against  him,  Isaiah  the  prophet  was  sent, 
to  assure  him  by  God's  promise,  that  his  enemies  should 
not  prevail  against  him.  And  to  confirm  him  in  the  same, 
the  prophet  required  him  to  desire  a  sign  of  God,  either 
from  the  heaven,  or  beneath  in  the  deep  ;  but  such  was  the 
deadly  despair  of  him,  who  always  had  despised  God's 
prophets,  and  had  most  abominably  defiled  himself  with 
idolatry,  that  no  consolation  could  enter  into  his  heart,  but 
desperately,  and  with  a  dissembling  and  feigned  excuse,  he 
refused  all  the  offers  of  God. 

And  albeit  God  relieved  this  hypocrite  for  that  time, 
which  was  not  done  for  his  cause,  but  for  the  safety  of  the 


Admonition  to  England.  133 

afflicted  church,  yet  he  afterwards  escaped  not  the  ven- 
geance of  God. 

The  like  we  read  of  Zedekiah,  the  wretched  and  last 
king  of  Judah  before  the  destruction  of  the  city  of  Jerusa- 
lem ;  who,  in  his  great  fear  and  extreme  anguish,  sent  for 
Jeremiah  the  prophet,  and  secretly  demanded  of  him  how 
he  might  escape  the  great  danger  that  appeared  when  the 
Chaldeans  besieged  the  city.  And  the  prophet  boldly 
spake,  and  commanded  the  king,  if  he  would  save  his  life 
and  the  city,  to  render  and  give  up  himself  into  the  hands 
of  the  king  of  Babylon.  But  the  miserable  king  had  no 
grace  to  follow  the  prophet's  counsel,  because  he  never 
delighted  in  the  prophet's  doctrine,  neither  yet  had  showed 
any  friendly  favour  unto  him.  But  even  as  the  enemies  of 
God,  the  chief  priests  and  false  prophets,  required  of  the 
king,  so  was  the  good  prophet  ill  used ;  sometimes  cast  into 
prison,  and  sometimes  judged  and  condemned  to  die.  The 
most  evident  testimony  of  the  wilful  blinding  of  wicked 
idolaters,  is  written  and  recited  in  the  same  prophet  Jere- 
miah, as  follows. 

After  that  the  city  of  Jerusalem  was  burnt  and  destroy- 
ed, the  king  led  away  prisoner,  his  sons  and  chief  nobles 
slain,  and  the  whole  vengeance  of  God  poured  out  upon 
the  disobedient ;  yet  there  was  left  a  remnant  in  the  land, 
to  make  use  of  and  possess  the  same,  who  called  upon 
the  prophet  Jeremiah,  to  know  the  will  and  pleasure  of 
God  concerning  them;  whether  they  should  remain  still 
in  the  land  of  Judah,  as  was  appointed  and  permitted  by 
the  Chaldeans,  or  if  they  should  depart,  and  flee  into 
Egypt.  To  certify  them  of  this  their  duty,  they  desire  the 
prophet  to  pray  unto  God  for  them,  who,  condescending 
and  granting  their  petition,  promised  to  keep  back  nothing 
from  them  which  the  Lord  God  should  open  unto  him. 
And  they,  in  like  manner  taking  God  to  record  and  witness, 
made  a  solemn  vow  to  obey  whatsoever  the  Lord  should 
answer  unto  him.  But  when  the  prophet  by  the  inspira- 
tion of  the  Spirit  of  God,  and  assured  revelation  and 
knowledge  of  his  will,  commanded  them  to  "  remain  still 
in  the  land"  they  were  in,  promising  them  if  they  would 
so  do,  That  "  God  would  there  plant  them  ;"  that  he 
would  repent  of  all  the  plagues  that  he  had  brought  upon 
them  ;  and  that  he  would  be  with  them,  to  deliver  them 
from  the  hands  of  the  king  of  Babylon  :  but,  contrari- 
wise, "  if  they  would  not  obey  the  voice  of  the  Lord,"  but 
14* 


134  Knox. 

would,  against  his  commandment,  go  to  Egypt,  thinking 
that  there  they  should  live  in  rest  and  abundance,  without 
any  fear  of  war,  or  want  of  victuals ;  then  the  very  plagues 
which  they  feared  should  come  upon  them,  and  take  them. 
For,  saith  the  prophet,  it  shall  come  to  pass,  that  all  men 
that  obstinately  will  go  to  Egypt,  there  to  remain,  shall 
die  either  by  sword,  hunger,  or  pestilence ; — when  the 
prophet  of  God  hath  declared  unto  them  this  plain  sentence 
and  will  of  God,  I  pray  you,  what  was  their  answer?  The 
text  declares  it,  saying,  "  Thou  speakest  a  lie,  neither  hath 
the  Lord  our  God  sent  thee  unto  us,  commanding  that  we 
should  not  go  into  Egypt ;  but  Baruch  the  son  of  Neriah 
provoketh  thee  against  us,  that  he  may  give  us  into  the 
power  of  the  Chaldeans,  that  they  might  kill  us,  and  lead 
us  prisoners  into  Babylon."  And  thus  they  refused  the 
counsel  of  God,  and  followed  their  own  fancies. 

Here  may  be  espied  in  this  people  great  obstinacy  and 
blindness ;  for  nothing  which  the  Lord  had  before  spoken 
by  the  prophet  Jeremiah  had  fallen  in  vain ;  their  own 
eyes  had  seen  the  plagues  and  miseries  which  he  had 
threatened,  take  effect  in  every  point  as  he  had  spoken 
before.  Yea,  they  were  yet  fresh  both  in  mind  and  pre- 
sence, for  the  flame  and  fire  wherewith  Jerusalem  was 
consumed  were  then  scarcely  quenched ;  and  yet  would 
they  not  believe  his  threatenings  then  spoken,  neither  would 
they  follow  his  fruitful  counsel,  given  for  their  great  wealth 
and  safeguard.  And  why  so  1  Because  they  never  de- 
lighted in  God's  truth,  neither  had  they  repented  of  their 
former  idolatry,  but  still  continued  and  rejoiced  in  the 
same,  as  manifestly  appears  in  the  forty-fourth  chapter 
of  the  same  prophet ;  and  therefore  would  they  and  their 
wives  have  been  in  Egypt,  where  all  kinds  of  idolatry  and 
superstition  abounded,  that  they,  without  reproach  or  re- 
buke, might  have  their  fill  thereof,  in  despite  of  God's  holy 
laws  and  prophets. 

In  writing  hereof  it  came  to  my  mind,  that  after  the  death 
of  that  innocent  and  most  godly  king,  Edward  VI.,  while 
that  great  tumult  was  in  England  for  the  establishing  of 
that  most  unhappy  and  wicked  woman's  authority,  I  mean 
of  Mary,  who  now  reigns  in  God's  wrath,  in  treating  the 
same  argument  in  a  town  in  Buckinghamshire,*  named 

*  While  Knox  itinerated  through  Buckinghamshire,  he  was  at- 
tended by  large  audiences  which  his  popularity  and  the  alarming 
crisis  drew  together;  especially  at  Amersham,   a   place  formerly 


Admonition  to  England.  135 

Amersham,  before  a  great  congregation,  with  sorrowful 
heart  and  weeping  eyes,  I  fell  into  this  exclamation: — 

"  O  England!  now  is  God's  wrath  kindled  against  thee, 
now  hath  he  begun  to  punish,  as  he  hath  threatened  a 
long  while,  by  his  true  prophets  and  messengers :  he  hath 
taken  from  thee  the  crown  of  thy  glory,  and  hath  left;  thee 
without  honour,  as  a  body  without  a  head;  and  this  ap- 
pears to  be  only  the  beginning  of  sorrows,  which  appear 
to  increase;  for  I  perceive,  that  the  heart,  the  tongue,  and 
hand  of  one  Englishman  is  bent  against  another,  and  divi- 
sion to  be  in  the  whole  realm,  which  is  an  assured  sign  of 
desolation  to  come.  O  England,  England !  dost  thou  not 
consider,  that  the  commonwealth  is  like  a  ship  sailing  on 
the  sea;  if  thy  mariners  and  governors  shall  consume  one 
another,  shalt  thou  not  suffer  shipwreck  in  a  short  process 
of  time?  O  England,  England!  alas!  these  plagues  are 
poured  upon  thee,  for  that  thou  wouldst  not  know  the  most 
happy  time  of  thy  gentle  visitation.  But  wilt  thou  yet  obey 
the  voice  of  thy  God,  and  submit  thyself  to  his  holy  words? 
Truly,  if  thou  wilt,  thou  shalt  find  mercy  in  his  sight,  and 
the  state  of  thy  commonwealth  shall  be  preserved. 

"  But,  O  England,  England!  if  thou  obstinately  wilt  re- 
turn into  Egypt;  that  is,  if  thou  contract  marriage,  con- 
federacy, or  league  with  such  princes  as  maintain  and  ad- 
vance idolatry,  such  as  the  emperor,  who  is  no  less  an 
enemy  unto  Christ  than  ever  was  Nero* — if  for  the  plea- 
sure and  friendship,  I  say,  of  such  princes,  thou  returnest 
to  thine  old  abominations,  formerly  used  under  the  papis- 
try, then  assuredly,  O  England!  thou  shalt  be  plagued  and 
brought  to  desolation,  by  means  of  those  whose  favours 
thou  seekest,  and  by  whom  thou  art  procured  to  fall  from 
Christ,  and  to  serve  antichrist." 

This,  and  much  more,  in  the  dolour  of  my  heart,  that 
day,  in  the  audience  of  such  as  yet  may  bear  record, 
through  God's  permission,  I  then  pronounced.     The  thing 

noted  for  the  general  reception  of  the  doctrines  of  Wickliff. — BPCrie 
At  Amersham,  in  1506,  the  papists  compelled  the  daughter  of  Wil 
liam  Tylsworth  to  set  fire  to  the  fagots  by  which  her  father  was 
burned. 

*  Luther,  writing  of  the  emperor  Charles  V.  in  a  letter  to  Bugen- 
hagius  and  others  of  his  associates,  in  1540,  said,  "  The  emperor  was, 
is,  and  will  continue  to  be,  a  servant  of  the  servants  of  satan.  I 
would  hope  that  he  serves  being  subject  to  vanity,  not  willingly,  or 
in  ignorance.  We  pray  against  him  and  for  him,  and  we  believe  that 
we  shall  be  heard."— Ep.  a  de  Wette,  1920. 


1 36  Knox. 

which  I  then  most  feared,  and  which  also  my  tongue  spake, 
that  is,  the  subversion  of  the  true  religion,  and  bringing  in 
of  strangers  to  reign  over  that  realm,  I  see  come  to  pass 
this  day  in  men's  counsels  and  determinations ;  which  if 
they  proceed  and  take  effect,  as  by  men  is  concluded,  then 
so  assuredly  as  my  God  liveth,  and  as  those  Israelites  that 
obstinately  returned  into  Egypt  again  were  plagued  to  the 
death,  so  shall  England  taste  what  the  Lord  hath  threatened 
by  his  prophets  before.  God  grant  us  true  and  unfeigned 
repentance  of  our  former  offences.  .  .  . 

But  to  return  to  our  matter.    Of  the  premises  it  is  plain, 
That  such  as  contemn  God's  eternal  verity  and  grace,  can 
neither  in  their  troubles  receive  comfort  by  God's  messen- 
gers; neither  yet  can  they  follow  the  counsel  of  God,  be  it 
ever  so  profitable.     But  God  gives  them  over,  and  suffers 
them  to  wander  in  their  own  vanities,  to  their  own  perdition : 
whereas,  contrariwise,  such  as  bear  a  reverence  to  God's 
most  holy  word,  are  drawn  by  the  power  and  virtue  of  the 
same,  as  before  is  said,  to  believe,  follow,  and  obey  that 
which  God  commands,  be  it  ever  so  hard,  so  unapparent, 
or  contrary  to  their  affections.     And  therefore,  as  God 
always  keeps  appointment  with  them,  so  are  they  won- 
drously  preserved,  when  God's  vengeance  is  poured  forth 
upon  the  disobedient.  And  this  is  most  evident  in  Abraham, 
at  God's  commandment,  leaving  his  country,  and  going 
forth  he  knew  not  whither;  which  was  a  thing  not  so  easy 
to  be  done,  as  it  is  to  be  spoken  or  read.     It  appears  also 
in  Abraham's  believing  God's  promises,  against  all  appear- 
ance ;  and  also  in  offering  his  son  Isaac,  against  all  fatherly 
love  and  natural  affection.     The  same  is  shown  in  Moses, 
Samuel,  Hezekiah,  Micaiah,  and  others  of  the  prophets, 
who,  at  the  commandment  of  God's  word,  boldly  passed  to 
the  presence  of  tyrants,  and  delivered  their  message  to 
them,  as  charge  was  given. 

But  lest  some  should  allege,  that  these  examples  apper- 
tain not  to  a  multitude,  because  they  were  done  by  indivi- 
dual men,  I  answer,  We  will  consider  what  the  power  of 
God's  word  has  wrought  in  many  in  one  instance.  After 
the  Israelites  had  made  the  golden  calf,  and  so  fallen  into 
idolatry,  Moses,  coming  down  from  the  mountain,  and  be- 
holding their  abominations,  the  honour  that  they  gave  to  an 
idol,  and  the  people  spoiled  of  their  ear-rings  and  jewels  to 
their  great  rebuke  and  shame,  was  inflamed  with  such  zeal, 
indignation  and  wrath,  that  first  he  broke  the  tables  of  the 


Admonition  to  England.  137 

commandment;  then  he  beat  their  calf  to  powder,  and  gave 
it  to  them  to  drink,  to  cause  them  to  understand  that  their 
bellies  should  receive  that  which  they  worshipped  for  God; 
and,  finally,  he  commanded  that  every  man  that  was  of 
God  should  approach  and  come  nigh  unto  him.  And  the 
sons  of  Levi,  saith  the  text,  came  to  him;  to  whom  he  said, 
"  Thus  saith  the  Lord  God  of  Israel,  let  every  man  put  his 
sword  upon  his  thigh,  and  go  in  and  out  from  port  to  port* 
in  the  tents,  and  let  every  man  kill  his  brother,  his  neigh- 
bour, and  every  man  his  nigh  kinsman:  and  the  sons  of 
Levi  did  according  to  the  word  of  Moses;  and  there  fell 
the  same  day  of  the  people  nigh  three  thousand."  It  is 
evident  by  this  history,  that  the  power  of  God's  word,  pro- 
nounced by  the  mouth  of  a  man,  prevailed  at  one  time  in  a 
great  number  against  nature,  and  compelled  them  to  be 
executors  of  God's  vengeance,  regarding  not  the  affinity  or 
nighness  of  blood.  And  also,  that  their  doing  so  pleased 
Moses  the  ambassador  of  God,  who  said  unto  them,  "  Con- 
secrate your  hands  this  day  every  man  in  his  own  son,  and 
in  his  own  brother,  that  a  fortunate  benediction  may  be 
given  to  you  this  day."  As  though  he  should  say,  Your 
father  Levi  profaned  and  defiled  his  hands,  killing  the 
Shechemites  in  his  blind  rage,  which  moved  his  father 
Jacob,  in  his  last  testament,  to  condemn,  execrate,  and 
curse  that  his  most  vehement  and  ungodly  zeal ;  but  be- 
cause in  this  work  you  have  preferred  God's  commandment 
before  blood,  nature,  and  also  affection,  in  place  of  that  re- 
buke and  curse,  you  have  obtained  blessing  and  praise.f 

The  like  puissance  and  virtue  of  God's  word  working  in 
a  multitude,  is  to  be  read  in  the  prophet  Jeremiah;  who, 
perceiving  the  time  of  God's  vengeance  to  draw  nigh,  and 
the  city  of  Jerusalem  to  be  besieged,  boldly  cried  out  in 
his  open  sermon,  "  He  that  remaineth  in  this  city  shall  die, 
either  by  sword,  by  hunger,  or  by  pestilence.  But  he  that 
shall  go  forth  to  the  Chaldeans,  shall  live,  and  shall  find 
his  soul  for  a  prey."  This  might  have  appeared  a  deceiva- 
ble,  seditious,  and  ungodly  sermon,  to  command  subjects  to 
depart  from  the  obedience  and  defence  of  their  native 
prince,  also  rich  citizens  and  valiant  soldiers  from  their 
possessions  and  strong  holds,  and  to  desire  them  to  render 

*  Gate,  entrance. 

t  The  reader  will  recollect,  that  the  sons  of  Levi  became  the  exe- 
cutioners of  God's  vengeance  by  the  especial  command  of  the  Most 
High :  nothing  else  would  have  warranted  their  proceedings. 


138  Knox. 

themselves,  without  all  manner  of  resistance,  into  the  hands 
of  strangers,  being  their  enemies.  What  carnal  man  would 
not  have  judged  the  persuasions  of  the  prophet  most  foolish 
and  false'?  And  yet  in  the  hearts  of  such  as  God  had  elect- 
ed and  appointed  to  life,  this  sermon  so  effectually  wrought, 
that  a  great  number  of  Jerusalem  left  their  king,  their  city, 
riches,  and  friends,  and  obeyed  the  prophet's  counsel;  for 
so  may  be  espied  by  the  answer  of  Zedekiah  the  king; 
when  Jeremiah  counselled  him  that  he  should  render  him- 
self into  the  hands  of  Nebuchadnezzar,  he  saith,  "  I  fear 
these  Jews  that  are  fled  to  the  Chaldeans,  lest  perchance 
they  give  me  into  their  hands."  Hereof  it  is  plain,  that 
many  were  departed  from  him,  whom  he  feared  more  than 
he  did  his  enemies. 

Many  more  testimonies  might  be  brought,  to  declare 
how  mightily  God's  word,  spoken  by  man,  has  wrought  in 
the  hearts  of  great  multitudes;  as  in  the  hearts  of  the  Nine- 
vites,  who  at  Jonah's  preaching  condemned  their  former 
religion,  conversation,  and  life.  And  in  the  hearts  of  those 
three  thousand,  who  at  Peter's  first  sermon,  openly  made 
after  Christ's  ascension,  acknowledged  their  offences,  re- 
pented, and  were  soon  after  baptized.  But  these  premises 
are  sufficient  to  prove,  as  well  that  God's  word  draws  his 
elect  after  it,  against  worldly  appearance,  against  natural 
affections,  and  against  evil  statutes  and  constitutions;  as 
also,  that  such  as  obey  God,  speaking  by  his  ministers, 
never  lack  just  reward  and  recompense.  For  only  such  as 
obeyed  the  voice  of  the  prophet,  found  favour  and  grace,  to 
the  praise  and  glory  of  God's  name,  when  his  just  judg- 
ments took  vengeance  upon  the  disobedient.  But  now 
briefly,  by  notes,  we  will  touch  the  rest  of  Peter's  act,  and 
Christ's  merciful  deliverance  of  him ;  which  is  the  end  of 
all  troubles  sustained  by  God's  elect. 

And  first,  That  Peter,  seeing  a  mighty  wind,  was  afraid, 
and  so  when  he  began  to  sink,  he  cried,  "  Lord,  save  me," 
three  things  are  principally  to  be  noted. 

1.  From  whence  cometh  this  fear  of  God's  elect? 

2.  What  is  the  cause  that  they  faint  and  fall  in  adver- 
sity? 

3.  What  remains  with  them  in  the  time  of  this  fear  and 
down-sinking? 

1 .  It  is  plain,  that  so  long  as  Peter  had  his  eyes  fixed  upon 
Christ,  and  attended  upon  nothing  but  the  voice  of  Christ, 


Admonition  to  England.  139 

he  was  bold  and  without  fear;  but  when  he  saw  a  mighty- 
wind,  not  that  the  wind  was  visible,  but  the  vehement 
storm  and  waves  of  the  sea  that  were  stirred  up  and  car- 
ried by  the  wind  were  seen,  then  he  began  to  fear,  and  to 
reason,  no  doubt,  in  his  heart,  that  it  had  been  better  for 
him  to  have  remained  in  his  ship,  for  so  Christ  might  have 
come  to  him ;  but  now  the  storm  and  rage  of  wind  were  so 
vehement,  that  he  could  never  come  to  Christ,  and  so  he 
greatly  feared.  Whereof  it  is  plain  that  the  only  cause  of 
our  fear  who  have  left  our  ship,  and  through  the  storms  of 
the  sea  would  go  to  Christ  with  Peter,  is,  that  we  more  con- 
sider the  dangers  and  hinderances  that  are  in  our  journey, 
than  we  do  the  almighty  power  of  Him  who  has  commanded 
us  to  come  to  himself.  And  this  is  a  sin  common  to  all 
the  elect  and  chosen  children  of  God,  that  whensoever  they 
see  a  vehement  trouble  appearing  to  stop  them,  and  drive 
them  back  from  the  obedience  of  God,  then  they  begin  to 
fear  and  doubt  God's  power  and  good  will. 

With  this  fear  Abraham  was  struck  when  he  denied  his 
wife.  This  storm  Moses  saw  when  he  refused  to  be  God's 
messenger.  And  Hezekiah's  sore  complaint  declares,  that 
he  more  believed,  considered,  and  looked  upon  the  proud 
voice,  and  great  power  of  Sennacherib,  than  he  did  upon 
the  promises  of  the  prophet. 

This  I  note  for  this  purpose,  That  albeit  this  late  and 
most  raging  storm  within  the  realm  of  England,  has  taken 
from  you  the  presence  of  Christ  for  a  time,  so  that  you 
have  doubted  whether  it  was  Christ  whom  you  saw  before, 
or  not ;  and  albeit  the  vehemency  of  this  contrary  wind  that 
would  drive  you  from  Christ,  has  so  employed  your  ears 
that  you  have  almost  forgotten  what  He  was  who  com- 
manded you  to  come  to  himself,  when  he  cried,  "  Come 
unto  me,  all  ye  that  labour  and  are  burdened,  and  I  shall 
refresh  you;"  "Pass  from  Babylon,  O  my  people,"  &c. 
Albeit,  I  say,  this  raging  tempest  has  struck  such  fear  in 
your  hearts  that  almost  all  is  forgotten:  yet,  dear  brethren, 
despair  not,  such  offences  have  happened  to  God's  elect 
before  you.  If  you  will  not  continue  obstinate,  you  shall 
still  find  mercy  and  grace.  It  had  been  your  duty  indeed, 
and  agreeable  to  your  profession,  to  have  looked  to  Christ 
alone,  and  to  have  contemned  all  impediments;  but  such 
perfection  is  not  always  with  man,  but  happy  is  he  that 
feels  himself  to  sink. 

2.  The  cause  whv  God's  elect  besrin  to  faint  and  sink 


140  Knox. 

down  in  the  time  of  great  adversity,  is  fear  and  unbelief, 
as  appears  in  Peter,  for  so  long  as  he  neither  feared  dan- 
ger, nor  mistrusted  Christ's  word,  so  long  the  waves,  con- 
trary to  their  nature,  obeyed  and  served  his  feet,  as  if  they 
had  been  the  dry,  solid,  and  sure  ground.  But  as  soon  as 
he  began  to  despair  and  fear,  so  soon  he  began  to  sink. 
Let  this  instruct  us,  that  lively  faith  makes  man  bold,  and 
is  able  to  carry  us  through  such  perils  as  are  impossible  to 
nature;  but  when  faith  begins  to  faint,  then  man  begins 
to  sink  down  in  every  danger;  as  in  the  histories  before 
rehearsed  it  may  appear,  and  in  the  prophets  it  is  plain. 
For  Elijah,  at  God's  commandment,  passing  into  the  pre- 
sence of  king  Ahab,  in  the  fervency  of  his  faith,  obtained 
the  fire  to  come  from  heaven,  and  to  consume  his  sacrifice, 
by  which  also  he  was  made  so  bold,  that  in  the  presence 
of  the  king  he  feared  not  to  kill  his  false  prophets.  But 
the  same  Elijah,  hearing  of  the  managing  and  threatenings 
of  cursed  Jezebel,  and  considering  that  the  wrath  of  a 
wicked  woman  could,  by  no  reasonable  means,  be  ap- 
peased, saw  a  storm,  and  feared  the  same,  and  so  he  pre- 
pared to  flee;  which  he  did  not  without  some  sinking 
down;  for  he  began  to  reason  and  dispute  with  God, 
which  never  can  be  done  by  the  creature  without  foolish- 
ness and  offence.  The  same  we  find  in  Jeremiah,  and 
many  more. 

But  the  question  may  be  asked,  "  Seeing  Christ  knew 
before  what  should  happen  to  Peter,  why  did  he  not  hinder 
him  from  coming  from  his  boat?  or  else,  Why  did  he  not  so 
confirm  him  in  faith,  that  he  should  not  have  doubted'/" 

To  which  may  be  answered,  Albeit  we  could  render  no 
reason  of  this  work  of  Christ's,  yet  were  the  work  itself  a 
sufficient  reason ;  and  it  were  enough  to  answer,  That  so 
it  pleased  Him,  who  is  not  bound  to  render  a  reason  for 
all  his  works.  But  yet,  if  we  shall  mark  with  diligence  to 
what  office  Peter  was  to  be  called,  and  what  offences  long 
rested  with  him,  we  shall  find  most  just  and  necessary 
causes  of  this  work  of  Christ,  and  down-sinking  of  Peter. 
It  is  plain  that  Peter  had  many  notable  virtues,  as  a  zeal 
and  fervency  towards  Christ's  glory,  and  a  readiness  and 
forwardness  to  obey  his  commandments;  but  it  is  likewise 
plain,  that  of  long  continuance  there  rested  with  Peter  a 
desire  of  honour  and  worldly  rest,  and  that  moved  him  to 
persuade  Christ  that  he  should  not  die.  There  rested  with 
him  pride,  presumption,  and  a  trust  in  himself;  unless  this 


Admonition  to  England.  141 

presumption  and  vain  trust  in  his  own  strength  had  been 
corrected,  he  had  never  been  fit  to  have  fed  Christ's  flock: 
and  such  sins  can  never  be  fully  corrected  or  reformed,  till 
they  be  felt,  known,  and  confessed.  Doubtless,  so  arro- 
gant is  our  nature,  that  it  neither  will  know  nor  confess 
the  infirmity  of  itself,  until  such  time  as  it  has  a  trial  by 
manifest  experience.  This  is  most  plain  by  Peter,  long 
after  this  tempest;  for  when  Christ  said  to  his  disciples, 
"  This  night  shall  ye  all  be  offended  in  me;"  Peter  boldly 
bragged,  and  said,  "  Albeit  that  all  should  be  offended, 
and  should  flee  from  thee,  yet  shall  not  I  be  offended;  but 
I  am  ready  to  go  to  prison,  and  to  die  with  thee."  This 
was  a  bold  presumption,  and  an  arrogant  promise,  spoken 
in  contempt  of  all  his  brethren,  from  which  he  could  not 
be  reduced  by  Christ's  admonition ;  but  the  more  that  Christ 
showed  him  that  he  should  deny  him,  the  more  bold  was 
he  to  affirm  the  contrary ;  as  though  his  master,  Christ,  the 
author  of  all  truth,  yea,  rather  Truth  itself,  could  make  a 
lie.  Therefore  it  was  of  necessity  that  he  should  prove  in 
experience,  what  was  the  frailty  of  man's  nature,  and  what 
was  the  imbecility  and  weakness  of  faith,  even  in  those 
that  were  his  chief  apostles,  who  had  continually  heard  his 
heavenly  doctrine,  seen  daily  his  wonderful  miracles,  who 
had  got  so  many  admonitions  from  him,  and  who  also  had 
followed  and  obeyed  him  in  many  things.  If  Peter  had 
not  proved  and  felt  that  imbecility  and  weakness  of  faith 
in  himself,  neither  could  he  rightly  have  praised  God's  in- 
finite goodness,  and  embraced  his  free  mercy,  neither  had 
he  been  apt  and  suitable  to  have  been  a  pastor  to  the  weak 
sheep  and  tender  lambs  of  Christ;  but  he  would  have  been 
as  proud  a  contemner  and  despiser  of  his  weak  brethren, 
as  the  arrogant  papists,  who  contemn  and  despise  all  godly 
and  learned  men,  though  they  are  a  thousand  times  more 
excellent  than  themselves. 

But  to  correct  and  inform  both  presumptuous  arrogance, 
and  frail  imbecility  and  weakness  of  faith,  Peter  was  per- 
mitted once  to  sink,  and  thrice  most  shamefully  to  refuse 
and  deny  his  Master;  to  the  intent  that,  by  the  knowledge 
of  his  own  weakness,  he  might  be  the  more  able  to  instruct 
others  of  the  same;  and  also,  that  he  might  more  largely 
magnify  God's  free  grace  and  mighty  deliverance.  This 
Christ  taught  him  before  his  falling,  saying,  "  When  thou 
art  converted,  strengthen  thy  brethren:"  as  though  Christ 

KNOX.  15 


142  Knox. 

should  have  said,  Peter,  thou  art  yet  too  proud  to  be  a 
pastor,  thou  canst  not  stoop  nor  bow  thy  back  down  to 
take  up  the  weak  sheep,  thou  dost  not  yet  know  thine  own 
infirmity  and  weakness,  and  therefore  thou  canst  do  no- 
thing but  despise  the  weak  ones;  but  when  thou  shalt  be 
instructed  by  experience  of  thine  own  self  what  hid  iniquity 
lurks  within  the  nature  of  man,  then  shalt  thou  learn  to  be 
humble,  and  stoop  among  other  sinners;  and  also  thou 
shalt  be  an  example  to  others  who  afterwards  shall  offend 
as  thou  didst;  so  that,  if  they  repent  as  thou  didst,  they 
need  not  despair  of  mercy,  but  may  trust  most  assuredly 
in  Christ  to  obtain  grace,  mercy,  and  forgiveness  of  sins, 
as  thou  didst. 

This  fruit  have  we  to  gather,  dear  brethren,  from  Peter's 
down-sinking  in  the  sea,  which  was  a  private  admonition, 
that  he  afterwards  would  deny  his  master  Christ, — that  we 
are  assured  by  the  voice  of  Christ,  if  in  the  time  of  trouble 
and  extreme  danger  we  cry  with  Peter  we  shall  be  delivered 
as  he  was ;  and  if  we  mourn  for  our  denial  of  Christ,  as  he 
did,  we  shall  find  the  same  grace  and  favour  at  Christ's 
hand  that  he  found. 

3.  But  now  let  us  touch  the  third  note,  which  is  this; 
That  with  God's  elect  in  their  greatest  fear  and  danger 
there  resteth  some  small  spark  of  faith,  which,  by  one 
means  or  other,  declares  itself,  albeit  the  afflicted  person  in 
fear  or  danger,  doth  not  speedily  perceive  the  same.  As 
here,  in  Peter,  is  most  clear  and  manifest;  for  perceiving 
himself  to  sink  down,  he  cried,  "  Lord,  save  me;"  which 
words  were  a  declaration  of  a  lively  and  quick  faith,  which 
lay  hid  within  his  afflicted  and  sorely  perplexed  heart, 
whose  nature  is  (I  mean  of  faith)  to  hope  against  hope; 
that  is,  to  look  for  help  and  deliverance  against  all  appear- 
ance or  likelihood,  as  the  words  of  Peter  witness  that  he 
did.  He  saw  nothing  but  the  raging  sea  ready  to  swallow 
him  up;  he  felt  nothing  but  himself  sinking  down  in  body, 
and  sorely  troubled  in  heart;  and  yet  he  cried,  "Lord, 
save  me;"  which  words  first  declare,  that  he  knew  the 
power  of  Christ  was  able  to  deliver  him;  for  it  had  been 
foolishness  to  have  called  for  the  help  of  him  whom  he 
had  known  to  be  impotent  and  unable  to  help. 

The  calling  for  Christ's  help  by  prayer,  in  this  extreme 
danger,  declared  also  that  Peter  had  some  hope,  through 
his  gracious  goodness,  to  obtain  deliverance:  for,  in  ex- 


Admonition  to  England.  143 

treme  perils,  it  is  impossible  that  the  heart  of  man  can  cry 
for  God's  help  without  some  hope  of  his  mercy. 

It  is  also  to  be  noted,  That,  in  his  great  danger,  Peter 
murmurs  not  against  Christ;  neither  does  he  impute  or  lay 
any  crime  or  blame  upon  Christ,  albeit  at  his  command- 
ment he  had  left  his  boat.  He  saith  not,  "  Why  lettest 
thou  me  sink,  seeing  that  I  have  obeyed  thy  command- 
ment'/" Moreover,  Peter  asks  help  of  Christ  alone,  who, 
he  was  persuaded,  both  could  and  would  help  at  a  pinch. 
He  cried  not  upon  Abraham,  Jacob,  Moses,  Samuel,  David; 
neither  upon  any  other  of  the  patriarchs,  prophets,  or  saints 
departed;  neither  yet  upon  his  own  fellows  in  the  boat, 
but  upon  Christ,  at  whose  commandment  he  had  left  the 
boat. 

All  these  things  together  considered,  declare  that  Peter, 
in  this  his  extreme  fear  and  danger,  had  yet  some  spark 
of  faith,  albeit  in  that  present  jeopardy  he  had  neither  con- 
solation nor  comfort;  for  these  premises  are  undoubted  to- 
kens that  he  had  faith.    But  now  to  the  end,  which  is  this : 

"  And  immediately  Jesus  stretched  forth  his  hand,  and 
caught  him,  and  said  unto  him,  O  thou  of  little  faith !  where- 
fore didst  thou  doubt?  And  when  they  were  come  into  the 
ship,  the  wind  ceased ;  and  they  that  were  in  the  ship  came 
and  worshipped  him,  saying,  Of  a  truth  thou  art  the  Son 
of  God :  and  immediately  the  ship  was  at  the  land  whither 
they  went." 

Hereof  first  is  to  be  noted,  That  God  is  always  nigh  to 
those  that  call  upon  him  faithfully;  and  so  willing  is  he 
to  deliver  them,  that  neither  fear  nor  extreme  danger  can 
hinder  his  almighty  hand.  Peter  was  sinking  down,  and 
looked  for  nothing  but  present  death,  and  yet  the  hand  of 
Christ  prevented  him.  That  which  was  visibly  and  open- 
ly done  to  Peter  in  that  his  great  peril,  is  invisibly  and 
secretly  done  to  Christ's  holy  Church,  and  to  the  chosen 
members  of  Christ's  mystical  body,  in  all  ages. 

How  nigh  and  ready  was  the  hand  of  God  to  deliver  his 
people  Israel,  when  they  were  almost  overwhelmed  with 
despair,  in  the  days  of  Moses  and  Esther !  How  nigh  was 
God  to  Daniel  amongst  the  lions,  to  Jonah  in  the  whale's 
belly,  to  Peter  in  the  prison,  is  likewise  most  evidently 
declared  in  the  Holy  Scriptures !  How  suddenly,  and  be- 
yond all  expectation,  was  David  many  times  delivered  from 
Saul's  tyranny,  his  own  heart  confessed,  and  compelled  his 


144  Knox. 

pen  to  write,  and  tongue  to  sing,  saying,  "  He  sent  from 
above,  and  hath  delivered  me:  he  hath  drawn  me  forth  of 
many  waters!" 

Open  your  ears,  dear  brethren,  and  let  your  hearts 
understand,  that  as  our  God  is  unchangeable,  so  his  gra- 
cious hand  is  not  shortened  this  day.  Our  fear  and  trou- 
ble is  great,  the  storm  that  bloweth  against  us  is  sore  and 
vehement,  and  we  appear  to  be  drowned  in  the  deep :  but 
if  we  unfeignedly  know  the  danger,  and  will  call  for  deliv- 
erance, the  Lord's  hand  is  nigher  than  the  sword  of  our 
enemies. 

The  sharp  rebuke  that  Christ  Jesus  gave  to  Peter, 
teaches  us,  that  God  does  not  flatter  nor  conceal  the  faults 
of  his  elect;  but  makes  them  manifest,  to  the  end  that  the 
offenders  may  repent,  and  that  others  may  avoid  the  like 
offences. 

That  Christ  called  Peter  "  of  little  faith,"  argues  and 
declares,  (as  we  before  have  noted,)  that  Peter  was  not 
altogether  faithless,  but  that  he  fainted,  or  was  uncertain 
in  his  faith.  For  so  soundeth  the  Greek  term;  whereby 
we  ought  to  be  admonished,  that,  in  passing  to  Christ 
through  the  storms  of  this  world,  is  not  only  required  a 
fervent  faith  in  the  beginning,  but  also  a  constancy  to  the 
end,  as  Christ  saith,  "  He  that  continueth  to  the  end  shall 
be  saved;"  and  St.  Paul,  "  Unless  a  man  shall  strive  law- 
fully, he  shall  not  be  crowned."  The  remembrance  of  this 
ought  to  put  us  in  mind,  that  the  most  fervent  man,  and 
such  as  has  long  continued  in  the  profession  of  Christ,  is 
not  yet  sure  to  stand  at  all  hours,  but  that  he  is  subject  to 
many  dangers,  and  that  he  ought  to  fear  his  own  frailty; 
as  the  apostle  teaches  us,  saying,  "  Let  him  that  thinketh 
he  standeth,  take  heed  lest  he  fall."  For  if  Peter,  who 
began  so  fervently,  yet  fainted  ere  he  came  to  Christ,  what 
ought  we  to  fear,  in  whom  such  fervency  was  never  found? 
No  doubt  we  ought  to  tremble  and  fear  the  worst,  and  by 
the  knowledge  of  our  own  weakness,  incessantly  to  pray 
with  the  apostles,  "  O  Lord!  increase  our  faith."  Christ's 
demand  and  question,  asking  Peter,  "  Why  doubtest  thou?" 
contains  in  itself  a  vehemency,  as  if  he  should  have  said, 
Doubtest  thou  of  my  power,  or  of  my  promises,  or  of  my 
good  will?  If  my  power  had  not  been  sufficient  to  have 
saved  thee,  then  I  could  neither  have  come  to  thee  through 
the  stormy  sea,  neither  have  made  the  waters  obey  thee 


Admonition  to  England.  145 

when  thou  didst  begin  to  come  to  me.  And  if  my  good 
will  had  not  been  to  have  delivered  thee  and  thy  brethren, 
then  I  had  not  appeared  unto  thee,  neither  had  I  called 
upon  thee,  but  had  permitted  the  tempest  to  devour  and 
swallow  thee  up:  but  considering  that  thine  eye  saw  me 
present,  thine  ears  heard  my  voice,  and  thou,  Peter,  espe- 
cially knewest  the  same,  and  obeyedst  my  commandment, 
why,  then,  doubtest  thou?  Beloved  brethren,  if  this  same 
demand  and  question  were  laid  to  our  charge,  we  should 
have  less  pretence  of  excuse  than  Peter  had;  for  he  might 
have  alleged,  That  he  was. not  advertised  that  any  great 
storm  should  have  risen  betwixt  him  and  Christ,  which  we 
cannot  justly  allege;  for  since  the  time  that  Christ  has 
appeared  unto  us  by  the  brightness  of  his  word,  and  called 
upon  us  by  his  lively  voice,  he  has  continually  blown  in  our 
ears,  that  persecution  and  trouble  should  follow  the  word 
that  we  professed;  which  days  are  now  present.  "Alas! 
then,  why  doubt  we  through  this  storm  to  go  to  Christ? 
Support,  O  Lord!  and  let  us  sink  no  further." 

Albeit  that  Peter  fainted  in  faith,  and  therefore  was  wor- 
thy most  sharply  to  be  rebuked,  yet  Christ  did  not  leave 
him  in  the  sea,  neither  long  permitted  he  that  fear  and 
tempest  to  continue.  But  first  they  both  entered  into  the 
ship,  and  thereafter  the  wind  ceased ;  and  lastly,  their  ship 
arrived,  without  longer  delay,  at  the  place  for  which  they 
long  had  laboured. 

O  blessed  and  happy  are  those  who  patiently  abide  this 
deliverance  of  the  Lord!  The  raging  sea  shall  not  devour 
them ;  albeit  they  have  fainted,  yet  shall  not  Christ  Jesus 
leave  them  behind  in  the  stormy  sea,  but  he  shall  suddenly 
stretch  forth  his  mighty  hand,  and  shall  place  them  in  the 
ship  amongst  their  brethren.  That  is,  he  shall  conduct 
them  to  the  number  of  his  elect  and  afflicted  church,  with 
whom  he  will  continue  to  the  end  of  the  world. 

The  majesty  of  his  presence  shall  put  to  silence  this 
boisterous  wind,  the  malice  and  envy  of  the  devil,  which 
so  bloweth  in  the  hearts  of  princes,  prelates,  kings,  and 
earthly  men,  that  they  are  altogether  combined  against  the 
Lord,  and  against  his  anointed,  Christ;  in  despite  of  whom, 
he  shall  safely  conduct,  convey,  and  carry  his  sorely  trou- 
bled flock  to  the  life  and  rest  for  which  they  travel. 

Albeit,  I  say,  that  sometimes  they  have  fainted  in  their 
journey — albeit  that  weakness  in  faith  permitted  them  to 
15* 


146  Knox. 

sink,  yet  from  the  hand  of  Christ  they  cannot  be  rent;  he 
may  not  suffer  them  to  drown,  nor  the  deep  to  devour  them; 
but  for  the  glory  of  his  own  name  he  must  deliver,  for  they 
are  committed  to  his  charge,  protection,  and  keeping;  and 
therefore  must  he  keep  and  defend  such  as  he  hath  receiv- 
ed of  his  Father,  from  sin,  from  death,  from  the  devil  and 
hell. 

The  remembrance  of  these  promises  is  to  mine  own 
heart  such  occasion  of  comfort,  as  neither  any  tongue  or 
pen  can  express;  but  yet,  peradventure,  there  are  some  of 
God's  elect  who  cannot  be  comforted  in  this  tempest,  by 
any  meditations  of  God's  election  or  defence;  but  rather 
beholding  such  as  have  sometimes  boldly  professed  Christ's 
verity,  to  be  now  returned  to  their  accustomed  abomina- 
tions; and  also,  themselves  to  be  overcome  with  fear, 
against  their  knowledge  and  conscience,  they  stoop  to  an 
idol,*  and  with  their  presence  maintain  the  same.  And 
being  at  this  point,  they  begin  to  reason,  whether  it  be 
possible  that  the  members  of  Christ's  body  may  be  per- 
mitted so  horribly  to  fall  to  the  denial  of  their  Head,  and 
in  the  same  to  remain  for  long  continuance;  and  from  this 
reasoning  they  enter  into  dolour,  and  from  dolour  they 
begin  to  sink  to  the  gates  of  hell  and  ports  of  despair. 

The  dolour  and  fear  of  such  I  grant  to  be  most  just; 
for,  oh !  how  fearful  is  it,  for  the  love  of  this  transitory  life, 
in  the  presence  of  man,  to  deny  Christ  Jesus,  and  his  known 
and  undoubted  verity! 

But  yet  to  such  as  are  not  obstinate  contemners  of  God, 
and  of  all  godliness,  I  would  give  this  my  weak  counsel, 
That  they  should  rather  appeal  to  mercy,  than,  by  the 
severe  judgments  of  God,  pronounce  against  themselves 
the  fearful  sentence  of  condemnation;  and  consider  that 
God  includes  all  under  unbelief,  that  he  may  have  mercy 
upon  all;  that  the  Lord  killeth,  and  giveth  life;  he  leadeth 
down  to  hell,  and  yet  lifteth  up  again. 

But  I  will  not  that  any  man  think,  that  by  this,  my 
counsel,  I  either  justify  such  as  are  horribly  returned  back 
to  their  vomit,  either  yet  that  I  flatter  such  as  maintain 
that  abominable  idol  with  their  daily  presence.  God  for- 
bid; for  then  I  were  but  a  blind  guide,  leading  the  blind 
headlong  to  perdition ;  only  God  knoweth  the  dolour  and 
sobs  of  my  heart,  for  such  as  I  hear  daily  to  turn  back. 
But  the  cause  of  my  counsel  is,  that  I  know  the  conscience 
*  The  Romish  mass. 


Admonition  to  England.  147 

of  some  to  be  so  tender,  that  whensoever  they  feel  them- 
selves troubled  with  fear,  wounded  with  anguish,  or  to  have 
slidden  back  in  any  point,  then  they  judge  their  faith  to 
be  quenched,  and  themselves  to  be  unworthy  of  God's 
mercies  for  ever.  To  such  I  direct  my  counsel,  to  those  I 
mean  that  rather  offend  by  weakness  and  infirmity  than  of 
malice  and  set  purpose.  And  I  would  that  such  should 
understand  and  consider  that  all  Christ's  apostles  fled 
from  him,  and  denied  him  in  their  hearts.  And  also  I 
would  they  should  consider,  that  no  man  from  the  begin- 
ning stood  in  greater  fear,  greater  danger,  or  greater  doubt, 
than  Peter  did  when  Christ's  presence  was  taken  from 
him;  yea,  no  man  felt  less  comfort,  or  saw  less  appear- 
ance of  deliverance ;  and  yet  neither  were  the  disciples  re- 
jected for  ever,  neither  was  Peter  permitted  to  drown  in 
that  deep. 

But  some  will  object,  Faith  was  not  utterly  quenched  in 
them;  and  therefore  they  got  deliverance,  and  were  re- 
stored to  comfort. 

Answer.  I  would  that  the  afflicted  and  troubled  con- 
sciences in  this  age  would  consider  that  neither  fear,  nor 
danger,  nor  yet  doubting,  nor  backsliding,  can  utterly  de- 
stroy and  quench  the  faith  of  God's  elect,  but  that  always 
there  remains  with  them  some  root  and  spark  of  faith, 
howbeit  in  their  anguish  they  neither  feel  nor  can  discern 
the  same.  Yet  some  may  demand,  How  shall  it  be  known 
in  whom  the  spark  and  root  of  faith  remains,  and  in  whom 
not;  seeing  that  all  flee  from  Christ,  and  bow  down  to 
idolatry?  Hard  it  is,  and  in  a  manner  impossible,  that  one 
man  should  wittingly  judge  of  another,  for  that  Elijah  could 
not  do  of  the  Iraelites  in  his  days,  but  every  man  may 
easily  judge  of  himself.  For  the  root  of  faith  is  of  that 
nature,  that  it  will  not  be  long  idle,  but  of  necessity,  in  pro- 
cess of  time,  it  will  send  forth  some  branches  that  may  be 
seen  and  felt  by  the  outward  man,  if  it  remain  lively  in  the 
heart;  as  you  heard  it  did  in  Peter,  compelling  him  to  cry 
unto  Christ  when  he  was  in  the  greatest  necessity.  Wilt 
thou  have  a  trial  whether  the  root  of  faith  remaineth  with 
thee  or  not? — I  speak  to  such  as  are  weak,  and  not  to 
proud  contemners  of  God — 

1.  Feelest  thou  thy  soul  fainting  in  faith,  as  Peter  felt 
his  body  sink  down  in  the  waters  ? 

2.  Art  thou  as  sorely  afraid  that  thy  soul  should  drown 


148  Knox. 

in  hell,  if  thou  consentest  to,  or  obeyest  idolatry,  as  Peter 
was  that  his  body  should  drown  in  the  waters? 

3.  Desirestthou  as  earnestly  the  deliverance  of  thy  soul, 
as  Peter  did  the  deliverance  of  his  body? 

4.  Believest  thou  that  Christ  is  able  to  deliver  thy  soul, 
and  that  he  will  do  the  same  according  to  his  promise? 

5.  Dost  thou  call  upon  him  without  hypocrisy,  now  in 
the  day  of  thy  trouble? 

6.  Dost  thou  thirst  for  his  presence,  and  for  the  liberty 
of  his  word  again? 

7.  Mournest  thou  for  the  great  abominations  that  now 
overflow  the  realm  of  England? 

If  these  things,  I  say,  remain  in  thy  heart,  then  art  thou 
not  altogether  destitute  of  faith,  neither  shalt  thou  descend 
to  perdition  for  ever;  but  mercifully  shall  the  Lord  stretch 
forth  his  mighty  hand,  and  shall  deliver  thee  from  the  very 
throat  and  bottom  of  hell.  But  by  what  means  he  shall 
perform  that  his  merciful  work  neither  appertains  to  thee 
to  demand,  nor  to  me  to  define;  but  this  is  requisite,  and 
is  our  bounden  duty,  that  such  means  as  the  hand  of  our 
God  shall  offer,  to  avoid  idolatry,  we  refuse  not,  but  that 
willingly  we  embrace  the  same,  albeit  it  partly  disagree  to 
our  affections.  Neither  yet,  think  I,  that  suddenly,  and  by 
one  means,  shall  all  the  faithful  in  England  be  delivered 
from  idolatry;  no,  it  may  be  that  God  will  so  strengthen 
the  hearts  of  some  of  those  that  have  fainted  before,  that 
they  will  resist  idolatry  to  the  death;*  and  that  were  a  glo- 
rious and  triumphant  deliverance.  God  may  so  touch  the 
hearts  of  others,  that  they  will  rather  choose  to  walk  and 
go  as  pilgrims,  from  realm  to  realm,  suffering  hunger, 
cold,  heat,  thirst,  weariness,  and  poverty,  than  that  they 
will  abide  (having  all  abundance)  in  subjection  to  idola- 
try; to  some  God  may  offer  such  occasion,  that  in  despite 
of  idolaters,  be  they  princes  or  prelates,  they  may  remain 
within  their  own  dominions,  and  yet  neither  bow  their 
knees  to  Baal,  nor  yet  lack  the  lively  food  of  God's  most 
holy  word. 

If  God  offer  unto  us  any  such  means,  let  us  assuredly 
know,  that  Christ  Jesus  stretches  forth  his  hand  unto  us, 
willing  to  deliver  us  from  that  danger  wherein  many  are 
like  to  perish;  and  therefore  let  us  not  refuse  it,  but  with 

*  This  shortly  after  came  to  pass,  when  so  many  endured  martyr- 
dom for  Christ's  sake,  amongst  whom  were  several  who  had  "  faint- 
ed before." 


Admonition  to  England.  149 

gladness  let  us  take  hold  of  it,  knowing  that  God  has  a 
thousand  means,  very  unlikely  to  man's  judgment,  whereby 
he  will  deliver,  support,  and  comfort  his  afflicted  church. 
And  therefore,  most  dearly  beloved  in  our  Saviour  Jesus 
Christ,  considering  that  the  remembrance  of  Christ's  ban- 
quet, whereof  I  doubt  not  some  of  you  have  tasted  with 
comfort  and  joy,  is  not  yet  utterly  taken  from  your  mind, 
and  that  we  have  entered  upon  this  journey  at  Christ's  com- 
mandment— considering  that  we  find  the  sea-winds  blow 
contrary  and  against  us,  as  before  was  prophesied  unto  us, 
and  that  we  see  the  same  tempest  rage  against  us,  that 
ever  has  raged  against  Christ's  elect  church ;  and  consid- 
ering also  that  we  feel  ourselves  ready  to  faint,  and  likely 
to  be  oppressed  by  these  stormy  seas — let  us  prostrate 
ourselves  before  the  throne  of  grace,  in  the  presence  of  our 
heavenly  Father,  and  in  the  bitterness  of  our  hearts  let  us 
confess  our  offences,  and  for  Christ  Jesus'  sake  let  us  ask 
deliverance  and  mercy,  saying,  with  sobs  and  groanings 
from  our  troubled  hearts, 

THIS  COMPLAINT. 

O  God!  the  heathen  are  entered  into  thine  inheritance, 
they  have  defiled  thy  holy  temple,  and  have  profaned  thy 
blessed  ordinance.  In  place  of  thy  joyful  signs,  they  have 
erected  their  abominable  idolatry;  the  deadly  cup  of  all 
blasphemy  is  restored  again  to  their  harlot's  hand:*  thy 
prophets  are  persecuted,  and  none  are  permitted  to  speak 
thy  word  freely:  the  poor  sheep  of  thy  pasture  are  com- 
manded to  drink  the  venomous  waters  of  men's  traditions. 
But,  O  Lord!  thou  knowest  how  sorely  they  grieve  us; 
but  such  is  the  tyranny  of  these  most  cruel  men,  that 
plainly  they  say,  "  They  shall  root  us  out  at  once,  so  that 
no  remembrance  shall  remain  of  us  on  earth." 

O  Lord !  thou  knowest  that  we  are  but  flesh,  and  that 
we  have  no  power  of  ourselves  to  withstand  their  tyranny; 
and  therefore,  O  Father!  open  the  eyes  of  thy  mercy  upon 
us,  and  confirm  thou  in  us  the  work  which  thine  own 
mercy  has  begun.  We  acknowledge  and  confess,  O  Lord! 
that  we  are  punished  most  justly,  because  we  lightly  re- 
garded the  time  of  our  merciful  visitation.  Thy  blessed 
gospel  was,  in  our  ears,  like  a  lover's  song,f  pleasing  us, 
for  a  time,  but,  alas!    our  lives  did  not  agree  with  thy 

*  Rev.  xvii.  4.     xviii.  3.  t  Ezek.  xxxiii.  32. 


150  Knox. 

statutes  and  holy  commandments;  and  thus  we  acknow- 
ledge that  our  iniquity  has  compelled  thy  justice  to  take  the 
light  of  thy  word  from  the  whole  realm  of  England.  But 
be  thou  mindful,  O  Lord !  that  it  is  thy  truth  which  we 
have  professed,  and  that  thy  enemies  blaspheme  thy  holy 
name,  and  our  profession,  without  cause:  thy  holy  gospel 
is  called  heresy,  and  we  are  accused  as  traitors,  for  pro- 
fessing the  same.  Be  merciful,  therefore,  O  Lord!  and 
be  salvation  unto  us  in  this  time  of  our  anguish;  albeit  our 
sins  accuse  and  condemn  us  yet  do  thou  according  to  thine 
own  name.  We  have  offended  against  thee ;  our  sins  and 
iniquities  are  without  number;  and  yet  art  thou  in  the 
midst  of  us.  O  Lord !  albeit  tyrants  bear  rule  over  our 
bodies,  yet  our  souls  thirst  for  the  comfort  of  thy  holy 
word. 

Correct  us,  therefore,  but  not  in  thy  hot  displeasure; 
spare  thy  people,  and  permit  not  thine  inheritance  to  be 
in  rebuke  for  ever.  Let  such,  O  Lord!  as  now  are  most 
afflicted,  yet  once  again  praise  thy  holy  name  before  thy 
congregation.  Repress  the  pride  of  those  blood-thirsty 
tyrants;  consume  them  in  thine  anger,  according  to  the 
reproach  which  they  have  laid  against  thy  holy  name. 
Pour  forth  thy  vengeance  upon  them,  and  let  our  eyes  be- 
hold the  blood  of  thy  saints  required  of  their  hands.  Delay 
not  thy  vengeance,  O  Lord!  but  let  death  devour  them  in 
haste;  let  the  earth  swallow  them  up,  and  let  them  go 
down  quick  to  the  hells.  For  there  is  no  hope  of  their 
amendment,  the  fear  and  reverence  of  thy  holy  name  is 
quite  banished  from  their  hearts;  and,  therefore,  yet  again, 
O  Lord !  consume  them  in  thine  anger,  and  let  them  never 
bring  their  wicked  counsels  to  effect;  but,  according  to  the 
godly  powers,  let  them  be  taken  in  the  snare  which  they 
have  prepared  for  thine  elect.  Look  upon  us,  O  Lord! 
with  the  eyes  of  thy  mercy,  and  show  pity  upon  us,  thy 
weak  and  sorely  oppressed  flock.  Gather  us  yet  once  again 
to  the  wholesome  treasures  of  thy  most  holy  word,  that  we 
may  openly  confess  thy  blessed  name  within  the  realm  of 
England.  Grant  this,  O  heavenly  Father!  for  Christ  Jesus 
thy  Son's  sake.     Amen. 

If  on  this  manner,  or  otherwise,  as  God  shall  put  in  our 
hearts,  without  hypocrisy,  in  the  presence  of  our  God, 
respecting  more  his  glory  than  our  private  welfare,  we  con- 
tinually pour  forth  our  complaint,  confession,  and  prayers ; 


Admonition  to  England.  151 


then,  so  assuredly  as  our  God  liveth,  and  as  we  feel  these 
present  troubles,  our  God  himself  shall  rise  to  our  defence; 
he  shall  confound  the  counsels  of  our  enemies,  and  trouble 
the  wits  of  such  as  most  wrongfully  trouble  us.  He  shall 
send  Jehu  to  execute  his  just  judgments  against  idolaters, 
and  against  such  as  obstinately  defend  them.  Yea,  the 
chief  men  of  our  times  shall  not  escape  the  vengeance  and 
plagues  that  are  prepared  for  their  portion.  The  flatterers 
and  maintainers  of  Jezebel's  abominations  shall  drink  the 
cup  of  God's  wrath.  And,  in  despite  of  the  devil,  the 
glory  of  Christ  Jesus,  and  the  brightness  of  his  counte- 
nance shall  yet  so  shine  in  our  hearts  by  the  presence  of 
his  grace,  and  before  our  eyes,  by  the  true  preaching  of  his 
gospel,  that  altogether  we  shall  fall  before  him,  and  say, 
"  O  Lord!  thou  art  our  God,  we  will  extol  thee,  and  con- 
fess thy  name,  for  thou  hast  brought  wondrous  things  to 
pass  according  to  thy  counsels,  which  albeit  they  appear  to 
be  far  off,  yet  they  are  true  and  most  assured.  Thou  hast 
brought  to  ruin  the  places  of  tyrants;  and  therefore  shall 
the  afflicted  magnify  thee,  and  the  city  of  tyrannical  na- 
tions shall  fear  thee.  Thou  hast  been,  O  Lord,  a  strong 
defence  to  the  poor,  a  sure  place  of  refuge  to  the  afflicted 
in  the  time  of  his  anguish."* 

This,  no  doubt,  dear  brethren,  shall  one  day  be  the  song 
of  God's  elect  within  the  realm  of  England,  after  God  has 
poured  forth  his  vengeance  upon  those  disobedient  and 
blood-thirsty  tyrants,  who  now  triumph  in  all  abomina- 
tions. Therefore,  yet  again,  beloved  in  the  Lord,  abide 
patiently  the  Lord's  deliverance,  avoiding  and  fleeing  such 
offences  as  may  separate  and  divide  you  from  the  blessed 
fellowship  of  the  Lord  Jesus  at  his  second  coming.  Watch 
and  pray,  resist  the  devil,  and  row  against  this  vehement 
tempest,  and  shortly  shall  the  Lord  come  to  the  comfort  of 
your  hearts,  which  now  are  oppressed  with  anguish  and 
care;  but  then  shall  you  so  rejoice,  that  through  gladness 
you  shall  say,  "  Behold,  this  is  our  God,  we  have  waited 
upon  him,  and  he  hath  saved  us:  this  is  our  Lord,  we 
have  long  thirsted  for  his  coming,  now  shall  we  rejoice  and 
be  glad  in  his  salvation."  Amen.  The  great  Bishop  of 
our  souls,  Jesus  our  Lord,  so  strengthen  and  assist  your 
troubled  hearts  with  the  mighty  comfort  of  the  Holy  Ghost, 
that  neither  earthly  tyrants,  nor  worldly  torments  may 
*  Isaiah  xxv.  1 — 4. 


152  Knox. 

have  power  to  drive  you  from  the  hope  and  expectation  of 
that  kingdom,  which  for  the  elect  was  prepared  from  the 
beginning,  by  our  heavenly  Father,  to  whom  be  all  praise 
and  honour,  now  and  ever.     Amen. 

Remember  me,  dear  brethren,  in  your  daily  prayers. 
The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
Amen. 

Yours,  with  sorrowful  heart, 

John  Knox. 


NOTABLE  SERMON  OR  CONFESSION, 

MADE 

BY    JOHN    KNOX, 
April  4,  1550. 

WHEREIN    IS   EVIDENTLY   PROVED    THAT    THE   MASS  IS,  AND  ALWAYS   HAS 
BEEN,  ABOMINABLE   BEFORE  GOD,  AND  TO  BE  IDOLATRY. 

TO  WHICH  IS  ADDED, 

THE  OPINION  CHRISTIANS  HAVE  OF  THE  LORD'S  SUPPER. 


KNOX.  16  153 


When  Knox  was  released  from  his  imprisonment  on  board  the 
French  gallies  in  1549,  he  proceeded  to  England,  and  was  received 
by  the  Protestants  with  much  joy.  Cranmer  and  his  associates  in 
promoting  the  Reformation,  having  stationed  several  pious  and  zeal- 
ous preachers  to  itinerate  in  different  parts  of  the  kingdom,  sent 
Knox  to  Berwick,  where  he  laboured  for  nearly  two  years  with 
much  success.  His  preaching  was  very  disagreeable  to  the  clergy 
of  that  country,  who  were  almost  entirely  bigoted  Romanists,  and 
were  countenanced  by  Tonstal,  bishop  of  Durham,  a  papist  in  his 
heart,  and  who  opposed  the  Reformation  as  far  as  he  could  with 
safety,  till  he  was  deprived  of  his  see  in  1553. 

A  charge  was  brought  by  these  ecclesiastics  against  Knox  for 
teaching  that  the  service  of  the  mass  was  idolatrous,  and  the  Re- 
former  was  summoned  to  appear  before  the  council  of  the  North, 
which  directed  public  affairs  in  that  district.  Bishop  Tonstal  and 
several  of  his  clergy  were  also  present,  not  being  suffered  by  the 
Protestant  counsellors  to  proceed  against  Knox  according  to  the 
usual  practice  of  the  church  of  Rome.  Knox  being  permitted  to 
declare  his  mind  fully  and  freely,  made  a  most  able  and  impressive 
defence,  which  completely  silenced  the  Romish  prelate  and  his 
clergy.  He  was  allowed  to  continue  his  labours ;  in  the  following 
year  he  was  stationed  at  Newcastle,  and  in  December,  1551,  received 
a  further  mark  of  the  approval  of  the  government,  being  appointed 
one  of  king  Edward's  chaplains  in  ordinary. 


154 


SERMON  OR  CONFESSION, 

MADE 

BY    JOHN    KNOX, 

WHEREIN  HE  PROVES   THE  MASS    TO    BE    IDOLATRY. 


The  fourth  of  April,  in  the  year  1550,  was  appointed  to 
John  Knox,  preacher  of  the  holy  gospel  of  Jesus  Christ, 
to  give  his  confession  why  he  affirmed  the  mass  to  be 
idolatry.  On  which  day,  in  the  presence  of  the  council 
and  congregation,  amongst  whom  were  present  the  bishop 
of  Durham  and  his  doctors,  in  this  manner  he  began: — 

This  day  I  do  appear  in  your  presence,  honourable 
auditors,  to  give  a  reason  why  so  constantly  I  do  affirm 
the  mass  to  be,  and  at  all  times  to  have  been,  idolatry, 
and  abomination  before  God.  And  because  men  of  great 
erudition,  in  your  hearing  have  affirmed  the  contrary,  most 
gladly  would  I  that  they  were  here  present,  either  in  pro- 
per person,  or  by  their  learned  men,  to  ponder  and  weigh 
the  causes  moving  me  thereto ;  for  unless  I  evidently 
prove  my  intent  by  God's  holy  Scriptures,  I  will  recant  it 
as  wicked  doctrine,  and  confess  myself  most  worthy  of 
grievous  punishment. 

How  difficult  it  is  to  pull  forth  of  the  hearts  of  the 
people  the  thing  wherein  opinion  of  holiness  standeth,  is 
declared  by  the  great  tumult  and  uproar  moved  against 
Paul  by  Demetrius  and  his  fellows,  who,  by  idolatry,  got 
great  advantage,  as  our  priests  have  done  by  the  mass  in 
times  past.  The  people  hearing,  I  say,  that  the  honour 
of  their  great  goddess,  Diana,  stood  in  jeopardy,  with 
furious  voices  cried,  "  Great  is  Diana  of  the  Ephesians." 

155 


156  Knox. 

As  though  they  would  say,  we  will  not  have  the  magnifi- 
cence of  our  great  goddess  Diana,  whom  not  only  Asia 
but  the  whole  world  worships,  called  in  doubt,  or  in  ques- 
tion, or  in  controversy ;  away  with  all  men  intending  that 
impiety.  And  hereunto  were  they  moved  by  long  custom 
and  false  opinion. 

I  know  that  in  the  mass  there  has  not  only  been 
esteemed  to  be  great  holiness  and  honouring  of  God,  but 
also  the  ground  and  foundation  of  our  religion;  so  that,  in 
the  opinion  of  many,  the  mass  being  taken  away,  there 
remains  no  true  worshipping  or  honouring  of  God  in  the 
earth.  The  deeper  hath  it  pierced  the  hearts  of  men,  that 
it  occupies  the  place  of  the  last  and  mystical  supper  of  our 
Lord  Jesus.  But  if  I  shall,  by  plain  and  evident  Scrip- 
tures, prove  the  mass,  in  her  most  honest  garments,  to 
have  been  idolatry  before  God,  blasphemous  to  the  death 
and  passion  of  Christ,  and  contrary  to  the  supper  of  Jesus 
Christ ;  then  good  hope  have  I,  honourable  audience  and 
beloved  brethren,  that  the  sure  love  and  obedience  of  God, 
who,  in  his  Scriptures,  hath  spoken  all  verity  necessary  for 
our  salvation,  shall  move  you  to  give  place  to  the  same. 
O  Lord  eternal !  move  and  govern  my  tongue  to  speak 
the  verity,  and  the  hearts  of  the  people  to  understand  the 
same. 

That  you  may  the  better  perceive  and  understand  the 
manner  of  my  doctrine  in  this  my  confession;  first,  I  will 
collect  and  gather  the  sum  thereof  in  a  brief  and  short 
syllogism  ;  and  hereafter  explain  the  same  more  largely. 

The  mass  is  idolatry. 

All  worshipping,  honouring,  or  other  service  invented  by 
the  brain  of  man  in  the  religion  of  God,  without  his  own 
express  commandment,  is  idolatry. 

The  mass  is  invented  by  the  brain  of  man,  without  any 
commandment  of  God. 

Therefore  it  is  idolatry. 

To  prove  the  first  part,  I  will  adduce  none  of  the  Gen- 
tiles' sacrifices,  in  which,  notwithstanding,  there  was  less 
abomination  than  has  been  in  the  mass.  But  from  God's 
Scriptures  will  I  bring  the  witnesses  of  my  words.  And, 
first,  let  us  hear  Samuel  speaking  unto  Saul,  after  he  had 
sacrificed  unto  the  Lord  upon  mount  Gilgal,  what  time 
his  enemies  approached  him.  "  Thou  art  become  foolish," 
said  Samuel,  "  thou  hast  not  observed  the  precepts  of  the 
Lord,  which  he  commanded   thee  ;    truly  the  Lord  had 


On  the  Mass.  157 

prepared  to  have  established  thy  kingdom  over  Israel  for 
ever;  but  now  thy  kingdom  shall  not  be  sure." 

Let  us  now  consider  what  was  the  offence  committed  by 
Saul.  His  enemies  approaching,  and  he  considering  that 
the  people  declined  from  him,  and  that  he  had  not  con- 
sulted with  the  Lord,  nor  offered  sacrifice  for  pacifying  the 
Lord's  wrath,  by  reason  that  Samuel,  the  principal  prophet 
and  the  priest,  was  not  present,  himself  offered  burnt  and 
peace  offerings.  Here  is  the  ground  of  all  his  iniquity. 
And  from  this  came  his  ejection  from  the  kingdom,  that  he 
would  honour  God  otherwise  than  was  commanded  by  his 
express  word.  For  he,  being  none  of  the  tribe  of  Levi,  ap- 
pointed by  God's  commandment  to  make  sacrifice,  usurped 
the  office  not  due  to  him,  which  was  most  high  abomination 
before  God,  as  by  the  punishment  appears. 

Consider  well  that  no  excuses  are  admitted  by  God ;  as 
that  his  enemies  approached,  and  his  own  people  departed 
from  him :  that  he  could  not  have  a  lawful  minister, 
and  gladly  would  he  have  been  reconciled  to  God,  and 
consulted  with  him  of  the  end  and  event  of  that  journey : 
and  therefore  he,  the  king,  anointed  by  God's  command- 
ment, made  sacrifice.  But  none  of  all  these  excuses 
were  admitted  by  God,  but  Saul  was  pronounced  foolish 
and  vain;  for  God  knows  no  honouring,  nor  will  accept 
any,  unless  it  have  the  express  commandment  of  his  own 
word  to  be  done  in  all  points.  And  no  commandment 
was  given  to  the  king  to  make  or  offer  unto  God  any 
manner  of  sacrifice ;  which  because  he  took  upon  him  to 
do,  he  and  his  posterity  were  deprived  of  all  honours  in 
Israel.  Neither  did  his  preeminence  prevail,  the  necessity 
wherein  he  stood,  nor  yet  his  good  intent.  But  let  us  hear 
further;  when  commandment  was  given  unto  Saul  by 
Samuel,  in  God's  name,  to  destroy  Amalek,  because  that 
they  troubled  the  people  of  Israel  passing  up  from  Egypt. 
Mark  ye  that,  ye  who  now  persecute  the  people  of  God — 
although  your  pains  be  deferred,  yet  are  they  already  pre- 
pared of  God.  This  people  of  Amalek  were  not  punished 
immediately  after  the  violence  done  against  Israel,  but 
long  after,  were  commanded  to  be  destroyed  by  Saul, 
man,  woman,  infant,  suckling,  oxen,  cattle,  camels,  and 
asses,  and,  finally,  all  that  lived  in  the  land.  Terrible 
should  the  remembrance  hereof  be  to  all  such  as  trouble  or 
molest  such  as  would  follow  the  commandment  and  voca- 
tion of  God,  leaving  spiritual  Egypt,  the  kingdom  of  anti- 
16* 


158  Knox. 

christ,  and  the  abominations  thereof.  But  Saul  saved  the 
king,  named  Agag,  and  permitted  the  people  to  save  the 
best  and  fattest  of  the  beasts,  to  the  intent  sacrifice 
should  be  made  thereof  unto  God.  But  let  us  hear 
how  this  is  accepted.  Samuel  being  admonished  of  his 
disobedience,  when  he  came  unto  Saul  asked,  "  What 
voice  it  was  which  he  heard  ;"  the  king  answered,  "  The 
people  have  saved  the  fattest  and  best  beasts,  thereof  to 
make  sacrifices  unto  the  Lord."  For  he  spoke  as  though 
God's  command  appertained  not  unto  him.  Samuel 
answered,  "  Stay,  and  I  will  declare  unto  thee  what  the 
Lord  hath  spoken  unto  me  this  night."  And  shortly  he 
rebuked  him  most  sharply  that  he  had  not  obeyed  the 
voice  of  the  Lord :  but  Saul,  standing  in  opinion  that 
he  had  not  offended,  because  he  did  all  of  good  intent, 
saith,  "  I  have  obeyed  the  Lord's  voice,  I  have  destroyed 
the  sinners  of  Amalek,  I  have  saved  the  king  only ;  and 
the  people  have  reserved  certain  beasts  to  be  offered  unto 
God."  And  so  defended  he  his  own  work  to  be  just 
and  righteous.  But  thereto  answereth  Samuel,  "  De- 
lighteth  God  in  burnt-offerings,  and  not  rather  that  his 
voice  be  obeyed  ?  The  sin  of  witchcraft  is  not  to  obey 
his  voice,  and  to  be  stubborn  is  the  sin  of  idolatry." 
As  though  Samuel  would  say,  There  is  nothing  that  God 
more  requires  of  man  than  obedience  to  his  commandment ; 
yea,  he  prefers  obedience  to  the  self-same  sacrifice  ordain- 
ed by  himself,  and  no  sin  is  more  odious  in  God's  presence 
than  to  disobey  his  voice ;  for  that  God  esteems  so  odious 
that  he  compares  it  to  the  two  most  abominable  sins,  incan- 
tation and  idolatry,  so  that  disobedience  to  his  voice  is 
actual  idolatry. 

Disobedience  to  God's  voice  is,  not  only  when  man 
wickedly  doth  contrary  to  the  precepts  of  God,  but  also 
when  of  good  zeal,  or  good  intent,  as  we  commonly  speak, 
man  does  any  thing  to  the  honour  or  service  of  God  which 
is  not  commanded  by  the  express  word  of  God,  as  in  this 
plainly  may  be  espied.  For  Saul  transgressed  not  wickedly 
in  murder,  adultery,  or  like  external  sins,  but  had  saved  an 
aged  and  impotent  king,  which  thing  who  would  not  call 
a  good  deed  of  mercy  1  And  he  had  permitted  the  people, 
as  is  said,  to  save  certain  beasts  to  be  offered  unto  the 
Lord ;  thinking  that  therewith  God  would  be  content 
and  appeased,  because  he  and  the  people  did  it  of  good 
intent.     But    both    these  Samuel    called    idolatry ;    first, 


On  the  Mass.  159 

because  they  were  done  without  any  commandment;  and, 
secondly,  because  in  doing  thereof  he  thought  himself  not 
to  have  offended. 

And  that  is  the  chief  idolatry  where  we  defend  our  own 
inventions  to  be  righteous  in  the  sight  of  God,  because  we 
think  them  good,  laudable,  and  pleasant.  We  may  not 
think  ourselves  so  free  and  wise  that  we  may  do  unto  God 
and  unto  his  honour  what  we  think  expedient;  no,  the 
contrary  is  commanded  by  God,  saying,  "  Unto  my  word 
shall  ye  add  nothing,  nothing  shall  ye  diminish  therefrom, 
that  ye  might  observe  the  precepts  of  your  Lord  God :" 
which  words  are  not  to  be  understood  of  the  decalogue 
and  moral  law  only,  but  of  statutes,  rites,  and  ceremonies; 
for  God  requires  equal  obedience  to  all  his  laws. 

Thirdly,  and  in  witness  thereof,  Nadab  and  Abihu,  offer- 
ing strange  fire,  whereof  God  had  given  them  no  charge, 
were,  instantly  as  they  offered  it,  punished  with  death  by 
fire.  The  strange  fire  which  they  offered  unto  God  was 
a  common  fire,  and  not  of  that  fire  which  God  had  com- 
manded to  burn  day  and  night  upon  the  altar  of  burnt 
sacrifice,  which  only  ought  to  have  been  offered  unto  God. 
O  bishops,  ye  should  have  kept  up  this  fire.  At  mornino- 
and  at  evening  ought  ye  to  have  laid  fagots  thereupon; 
yourselves  ought  to  have  cleansed  and  carried  away  the 
ashes;  but  God  will  be  hallowed. 

In  the  punishment  of  these  two  aforesaid  is  to  be  ob- 
served, that  Nadab  and  Abihu  were  the  principal  priests 
next  to  Aaron,  their  father;  and  that  they  were  not  found 
in  adultery,  covetousness,  nor  desire  of  worldly  honour,  but 
of  a  good  zeal  and  simple  intent  were  making  sacrifice; 
desiring  no  profit  of  the  people  thereby,  but  to  honour  God 
and  to  mitigate  his  wrath;  and  yet  in  the  doing  of  the 
self-same  act  and  sacrifice  they  were  consumed  with  fire. 
Whereof  it  is  plain,  that  neither  the  pre-eminence  of  the 
person  or  man  that  makes  or  setteth  up  any  religion,  with- 
out the  express  commandment  of  God,  nor  the  intent  where- 
of he  doeth  the  same,  is  accepted  before  God.  For  nothing 
in  his  religion  will  he  admit  without  his  own  word ;  but  ail 
that  is  added  thereto  he  abhors,  and  punishes  the  inventors 
and  doers  thereof,  as  you  have  heard  in  the  histories  of 
Nadab  and  Abihu,  also  by  Gideon  and  divers  other  Israel- 
ites, setting  up  something  to  honour  God  whereof  they  had 
no  express  commandment. 

Fourthly;  I  will  recite  a  story  which  is  related  in  the 


160  Knox. 

pope's  chronicles,  which  differs  not  from  this  punishment 
of  Nadab,  &c.  Gregory  the  great,  in  the  time  of  a  most 
contagious  pestilence,  wherewith  God  punished  the  iniquity 
of  Rome,  for  now  was  the  wicked  horn,  that  antichrist, 
sprung  up  and  set  in  authority:  in  this  time,  I  say,  Grego- 
ry, the  pope,  devised  a  new  honouring  of  God,  the  invoca- 
tion of  saints,  called  the  litany:*  whereof  in  the  Scriptures 
neither  is  authority  nor  commandment.  Upon  which  sacri- 
lege and  idolatry  God  declared  his  wrath,  even  as  he  did 
upon  Nadab  and  Abihu ;  for  in  the  instant  hour  when  first 
this  litany  was  recited  in  open  procession,  as  they  call  it, 
fourscore  of  the  principal  men  that  recited  the  same  were 
horribly  struck  by  the  plague  of  God  to  death,  all  in  one 
hour.  The  papists  attribute  this  to  the  contagious  air  and 
vehemence  of  the  plague,  but  it  was  nothing  but  a  manifest 
declaration  of  God's  wrath  for  inventing  and  bringing  in 
unto  the  church  a  false  and  diabolical  religion. f  For  while 
we  desire  saints  to  make  intercession  and  to  pray  for  us, 
what  other  thing  do  we  than  esteem  the  advocacy  of  Jesus 
Christ  not  to  be  sufficient  for  us?  What  can  be  more 
devilish? 

From  these  things  it  is  plain  that  no  man  on  earth  hath 
power  or  authority  to  determine  any  thing  for  the  honour 
of  God  not  commanded  by  his  own  word. 

Fifthly;  it  profiteth  nothing  to  say  that  the  church  has 
power  to  set  up,  devise,  or  invent  honouring  of  God,  as  it 
thinks  most  expedient  for  the  glory  of  God.  This  is  the 
continual  crying  of  the  papists,  The  church,  the  church, 
hath  all  power;  it  cannot  err,  for  Christ  saith,  "  I  will  be 
with  you  to  the  end  of  the  world."  "  Wheresoever  are  two 
or  three  gathered  in  my  name,  there  am  I  in  the  midst  of 
them."  Of  this  falsely  they  conclude  the  church  may  do 
all  that  seems  good  for  the  glory  of  God ;  and  whatsoever 
the  church  does,  that  God  accepts  and  approves. 

Sixthly;  I  could  evidently  prove  that  which  they  call 
the  church,  not  to  be  the  church  and  immaculate  spouse 
of  Jesus  Christ,  which  does  not  err;  but  presently  I  ask 
if  the  church  of  God  be  bound  to  this  perpetual  precept, 

*  Knox  here  refers  to  the  Romish  litany,  which  is  ascribed  by 
that  church  to  Gregory  the  great,  and  contains  many  invocations  to 
saints,  as  "  O  St.  Cosmas  and  St.  Damian,  pray  for  us,"  "  O  St. 
Dominic  pray  for  us,"  &c. — Sec  the  note,  p.  187. 

t  For  the  particulars  of  the  historical  event  here  referred  to,  see 
the  note,  p.  187. 


On  the  Mass.  161 

"  Not  that  thing  which  appears  righteous  in  thine  own  eyes 
shall  you  do,  but  what  God  has  commanded,  that  observe 
and  keep?"  And  if  they  will  deny,  I  desire  to  be  certified 
who  has  abrogated  and  made  the  same  of  none  effect.  In 
my  judgment  Jesus  Christ  confirms  the  same,  saying,  "  My 
sheep  hear  my  voice,  and  a  stranger  they  will  not  hear, 
but  flee  from  him."  To  hear  his  voice,  which  is  also  the 
voice  of  God  the  Father,  is  to  understand  and  obey  the 
same;  and  to  fly  from  a  stranger  is  to  admit  no  other  doc- 
trine, worshipping,  nor  honouring  of  God,  than  has  pro- 
ceeded forth  of  his  own  mouth ;  as  he  himself  testifies,  say- 
ing, "  All  that  are  of  the  verity,  hear  my  voice."  And 
Paul  saith,  "  The  church  is  founded  upon  the  foundation 
of  the  prophets  and  apostles;"  which  foundation,  no  doubt, 
is  the  law  and  the  gospel.  So  that  it  may  command  no- 
thing that  is  not  contained  in  one  of  the  two;  for  if  it  does 
so,  it  is  removed  from  the  only  foundation,  and  so  ceases 
to  be  the  true  church  of  Christ. 

Seventhly ;  I  would  ask,  if  Jesus  Christ  be  not  King  and 
Head  of  his  church?  This  no  man  will  deny.  If  he  be 
the  King,  then  must  he  do  the  office  of  a  king;  which  is 
not  only  to  guide,  rule,  and  defend  his  subjects,  but  also  to 
make  and  decree  laws;  which  laws  only,  his  subjects  are 
bound  to  obey,  and  not  the  laws  of  any  foreign  princes. 
Then  it  becomes  the  church  of  Jesus  Christ  to  mark  what 
he  speaks,  to  receive  and  embrace  his  laws,  and  where  he 
makes  end  of  speaking  and  lawgiving.  So  that  all  the 
power  of  the  church  is  subject  to  God's  word;  and  that 
is  most  evident  by  the  commandment  given  of  God  unto 
Joshua  his  chosen  captain  and  the  leader  of  his  people,  in 
these  words,  "  Be  strong  and  valiant,  that  thou  mayest  do 
according  to  the  holy  law  which  my  servant,  Moses,  com- 
manded unto  thee;  decline  not  from  it  to  the  right  hand 
nor  to  the  left,"  &c.  "  Let  not  the  book  of  the  law  depart 
from  thy  mouth,  but  meditate  on  it  both  day  and  night, 
that  you  may  keep  and  do,  in  all  things,  according  to  that 
which  is  written  therein,"  &c.  Here  Joshua  was  not  per- 
mitted to  alter  one  jot,  ceremony,  or  statute  in  all  the  law 
of  God,  nor  yet  to  add  thereto,  but  diligently  to  observe 
that  which  was  commanded.  God  requires  of  us  no  less 
obedience  than  he  did  of  Joshua,  his  servant;  for  he  will 
have  the  religion  ordained  by  his  only  Son,  Jesus  Christ, 
most  straitly  observed,  and  not  violated  in  any  part. 

Eighthly ;  I  find  a  charge  given  to  the  congregation  of 


162  Knox. 

Thyatira  in  these  words ;  "  I  say  unto  you  and  unto  the 
rest  that  are  in  Thyatira  who  have  not  the  doctrine,"  mean- 
ing the  diabolical  doctrine  before  rehearsed,  "  and  who 
know  not  the  deepness  ot  satan;  I  will  put  upon  you  none 
other  burden,  but  that  which  ye  have:  hold  till  I  come." 
Mark  well,  the  Spirit  of  God  calls  all  which  is  added  to 
Christ's  religion,  the  doctrine  of  the  devil,  and  a  deep  in- 
vention of  the  adversary  Satan.  As  also  did  Paul,  writing 
to  Timothy.  And  Jesus  Christ  saith,  "  I  will  lay  upon  you 
none  other  burden  than  I  have  already ;  and  that  which  ye 
have,  observe  diligently." 

O  God  eternal,  hast  thou  laid  none  other  burden  upon 
us  than  Jesus  Christ  laid  by  his  word?  Then  who  hath 
burdened  us  with  all  these  ceremonies,  fasting,  compelled 
chastity,  unlawful  vows,  invocation  of  saints,  and  the  idol- 
atry of  the  mass? 

The  devil,  the  devil,  brethren,  invented  all  these  burdens 
to  depress  imprudent  men  to  perdition. 

Ninth;  Paul,  writing  of  the  Lord's  Supper,  saith,  "  I 
have  received  and  learned  of  the  Lord  that  which  I  have 
taught  you."  And  consider  if  he  addeth  or  permitteth  one 
ceremony  to  be  used  other  than  Christ  did  use  himself;  but 
he  commands  them  to  use  with  reverence  the  Lord's  insti- 
tution until  his  returning  to  judgment. 

Tenth;  Although  Moses  was  replenished  with  the  spirit 
of  wisdom,  and  was  more  familiar  with  God  than  ever  was 
any  mortal  man ;  yet  was  there  not  of  all  the  ceremonies 
reserved  to  his  wisdom*  one  jot.  But  all  was  commanded 
to  him,  to  be  made  according  to  the  similitude  shown  unto 
him,  and  according  as  the  word  expressed.  From  which 
things  I  think  it  is  plain,  that  all  which  is  added  to  the  reli- 
gion of  God,  without  his  own  express  word,  is  idolatry. 

Eleventh ;  Yet  must  I  answer  to  one  objection,  made  by 
the  papists;  for  never  will  they  abide  to  be  subject  unto 
God's  word.  The  apostles,  say  they,  in  the  council  holden 
at  Jerusalem, t  set  up  a  religion,  and  made  laws  whereof 
no  rule  was  contained  in  God's  word,  therefore  the  church 
may  do  the  same. 

That  there  was  any  religion,  that  is  honouring  of  God, 
whereby  they  might  merit,  as  they  call  it,  any  thing  before 
God,  invented  in  the  council,  they  never  are  able  to  prove. 
Precepts  were  given,  but  neither  such,  nor  to  that  intent 

*  Left  for  his  wisdom  to  devise.  t  Acts  xv. 


On  the  Mass.  163 

that  they  allege,  all  precepts  given  in  that  council  have  the 
commandment  of  God,  as  afterwards  shall  be  heard. 

First,  let  us  hear  the  cause  of  the  council.  Paul  and 
Barnabas  had  taught  amongst  the  Gentiles  that  only  faith 
in  Christ's  blood  justifieth;  and  a  great  multitude  of  Gen- 
tiles by  their  doctrine  embraced  Jesus  Christ,  and  by  him 
truly  worshipped  God.  Unto  Antioch  from  Judea  came 
certain  false  teachers,  affirming  that  unless  they  were 
circumcised  according  to  Moses'  law,  they  should  not  be 
saved.  As  our  papists  say  at  this  day,  that  true  faith  in 
Christ's  blood  is  not  sufficient  cleansing  for  our  sins,  un- 
less also  we  buy  their  mumbled  masses.*  This  contro- 
versy troubled  the  hearts  and  consciences  of  the  brethren, 
insomuch  that  Paul  and  Barnabas  were  compelled  to  go 
unto  Jerusalem  unto  Peter,  James,  and  others,  I  think,  of 
the  apostles;  where  a  convention  being  held,  the  question 
was  proposed,  Whether  the  Gentiles  should  be  subject  to 
the  observation  of  Moses'  law  or  not?  That  is,  whether 
only  faith  in  Jesus  Christ  did  justify,  or  the  observance 
of  the  ceremonial  law  was  also  necessary  to  justification. 
After  great  contention,  Peter  expounded,  how  that  the 
house  of  Cornelius,  being  all  Gentiles,  had,  by  his  preach- 
ing, received  Jesus  Christ,  and  were  declared  in  his  pre- 
sence just  and  righteous  before  God.  For  they  received 
the  Holy  Ghost  visibly,  not  only  without  observance  of 
Moses'  law,  but  also  before  they  had  received  any  sacra- 
mental sign  of  Christ's  religion.  Peter  concluded,  that  to 
put  a  yoke  upon  the  brethren's  necks,  which  yoke  none  of 
the  Jews  could  bear  themselves,  was  nothing  but  to  tempt 
God;  that  is,  to  prove  if  God  would  be  pleased  with  such 
laws  and  ordinances  as  they  would  lay  upon  the  necks 
of  men,  without  his  own  word,  which  were  most  extreme 
impiety.  And  so  he  concluded  that  the  Gentiles  ought  not 
to  be  burdened  with  the  law.  Hereafter  Paul  and  Bar- 
nabas declared  what  wondrous  works  God  had  shown  by 
them  amongst  the  Gentiles,  who  never  observed  Moses' 
law.  And  last,  James,  who  appears  unto  me  to  have  been 
principal  in  that  council,  for  he  collected  the  Scriptures 
and  pronounced  sentence,  as  you  shall  hear,  plainly  de- 
claring that  the  vocation  of  the  Gentiles  was  prophesied 
before,  and  that  they  should  be  accepted  and  accounted 
the  people  of  God  without  observing  Moses'  law;  adding, 
that  no  man  ought  to  inquire  a  cause  of  God's  work;  and 
*  Private  masses. 


164  Knox. 

so  he  pronounced  the  sentence,  that  their  liberty  should  not 
be  diminished. 

Mark  now  the  cause,  the  process,  and  the  determination 
of  this  council.  The  cause  was,  to  inquire  the  verity  of 
certain  doctrine,  that  is,  Whether  the  Gentiles  should  be 
charged  with  the  observation  of  Moses'  law,  as  was  affirm- 
ed and  taught  by  some.  In  this  matter  they  proceeded  by 
example  of  God's  works ;  finding  that  his  gracious  Majesty 
had  accepted  the  Gentiles,  without  any  thraldom  or  cere- 
mony being  observed.  Lastly  are  produced  scriptures, 
declaring  so  to  have  been  before  spoken;  and  according  to 
all  these  it  is  concluded  and  designed  that  the  Gentiles 
shall  not  be  burdened  with  the  law.  What  congruence,  I 
pray  you,  has  the  antichrist's  council  with  this  council  of 
the  apostles.  The  apostles  gathered  to  consult  of  the  veri- 
ty; the  papistical  council  are  gathered  for  private  advan- 
tage, setting  up  of  idolatry,  and  all  abominations,  as  their 
determinations  manifestly  prove.  The  apostles  proceeded 
in  their  councils,  by  the  consideration  of  God's  works,  and 
applying  them  to  the  present  cause,  whereupon  deliberation 
was  to  be  taken,  and  determined  as  God's  Scriptures  com- 
manded. But  the  papists  in  their  councils  proceed  accord- 
ing as  their  wisdom  and  foolish  brains  think  good  and 
expedient,  and  concluding  not  only  without  authority  of 
God's  Scriptures,  but  also  manifestly  contrary  to  the  same. 
And  I  offer  myself  most  clearly  to  prove  it,  if  any  would 
allege  that  so  it  is  not. 

But  yet,  say  they,  the  apostles  commanded  the  Gentiles 
to  abstain  from  certain  things,  whereof  they  had  no  com- 
mandment of  God.  Let  us  hear  the  things  which  were 
forbidden;  "Ye  shall  abstain,"  saith  the  apostle  sent  to 
Antioch,  "  from  fornication."  This  is  the  commandment 
of  God,  so,  although  the  Gentiles  esteemed  it  to  be  no 
sin,  yet  is  it  expressly  forbidden  in  God's  law.  But  then 
follows,  "  From  things  offered  unto  idols,  from  things 
strangled,  and  from  blood,  shall  ye  abstain."  If  the  cause 
moving  the  apostles  to  forbid  these  things  be  well  consid- 
ered, it  shall  be  found  that  they  had  the  express  com- 
mandment of  Jesus  Christ  so  to  do.  The  Spirit  of  truth 
and  knowledge  working  in  the  apostles  with  all  abundance, 
showed  unto  them,  that  nothing  was  more  profitable,  and 
might  advance  the  glory  of  God,  and  increase  the  church 
of  Christ  more  than  that  the  Jews  and  Gentiles  should 
join  together  in  familiarity  and  daily  conversation,  that  by 


On  the  Mass.  165 

mutual  company,  love  might  increase.  One  thing  was 
easy  to  be  perceived,  that  the  Jews  could  not  hastily  be 
persuaded  that  the  eating  of  meats  forbidden  in  Moses'  law 
was  no  sin  before  God;  for  it  is  difficult  to  pull  forth  of 
the  heart  that  which  is  planted  by  God's  own  word;  so 
that  the  Jews  would  have  abhorred  the  company  of  the 
Gentiles,  if  they  had  eaten  in  their  presence  such  meats  as 
were  forbidden  in  the  law.  The  apostles  considered  that 
the  abstaining  from  such  things  was  nothing  prejudicial  to 
the  liberty  of  Christians  :  for  with  time,  and  as  the  Jews 
grew  more  strong,  and  were  better  instructed,  they  would 
not  be  offended  for  such  matters ;  and  therefore  com- 
manded they  the  Gentiles  to  abstain  for  a  time.  For  that 
it  was  not  a  perpetual  precept  this  day  declares,  when  no 
man  holdeth  the  eating  of  such  things  to  be  sin. 

But  what  precept  had  they  so  to  do  ?  The  last  and  new 
precept  given  by  Jesus  Christ  to  his  disciples,  "  That  every 
one  love  another,  as  he  hath  loved  us."  May  not  Christian 
love  command,  that  none  of  us  do  in  the  sight  of  others 
that  which  may  offend  or  trouble  the  conscience  of  the 
infirm  and  weak?  So  witnesses  Paul,  affirming,  "  that  if  a 
man  eat  with  offence,  he  sinneth."  And  by  virtue  of  this 
same  precept,  the  apostles  forbid  that  the  Gentiles  shall  eat 
things  offered  unto  idols,  &c. ;  that  bearing  some  part  with 
the  infirmity  of  the  Jews,  they  may  grow  together  in  mu- 
tual amity  and  Christian  love.  And  these  are  the  condi- 
tions of  the  summons  which  Paul  commanded  to  be  observ- 
ed. I  pray  you,  what  similitude  have  our  papistical  laws 
with  this  precept  of  the  apostles? 

But  greatly  it  is  to  be  marvelled  that  men  do  not  mark, 
that  the  book  of  the  Lord's  law,  that  is  of  all  his  ordinances, 
testament,  promises,  and  exhibition  thereof,  was  sealed  and 
confirmed  in  the  days  of  the  apostles,  and  the  effect  and 
contents  thereof  published  ;  so  that  it  is  most  extreme 
impiety  to  make  any  alteration  therein ;  yea,  and  the 
wrath  and  fearful  malediction  of  God  is  denounced  to 
fall  upon  all  them  that  dare  attempt  to  add  or  diminish 
anything  in  his  religion,  confirmed  and  proclaimed  by  his 
own  voice.  O  papists,  where  shall  ye  hide  you  from  the 
presence  of  the  Lord!  Ye  have  perverted  his  law,  ye  have 
taken  away  his  ordinances,  ye  have  placed  up*  your  own 
statutes  instead  of  his !  Woe  and  damnation  abide  you  ! 
Although  the  apostles  had  made  laws  other  than  the  ex- 
*  Substituted. 

KNOX.  17 


166  Knox. 

press  word  of  commandment,  what  appertains  that  to  you? 
Have  ye  the  Spirit  of  truth  and  knowledge  in  abundance 
as  they  had?  Was  the  Church  of  Christ  left  imperfect 
after  the  apostles'  days  ?  Bring  yourselves  to  mind,  and  be 
ashamed  of  your  vanity;  for  all  men,  whose  eyes  satan 
hath  not  blinded,  may  espy,  that  neither  wisdom  nor  au- 
thority of  man  may  change  or  set  up  any  thing  in  the  reli- 
gion of  God,  without  his  own  express  commandment  and 
word.  Thus  I  think  the  first  part  of  my  argument  suffi- 
ciently proved,  which  is,  that  all  worshipping,  honouring, 
or  service  invented  by  the  brain  of  man,  in  the  religion  of 
God,  without  his  own  express  commandment,  is  idolatry. 

But  some  will  think  that  I  have  taken  all  this  labour  in 
vain;  for  no  man  of  whole  judgment  would  have  denied 
any  part  of  this :  nor  yet  does  it  prove  anything  of  mine 
intent,  for  they  say  that  the  mass  is  not  the  invention  of 
man,  but  the  very  ordinance  of  God.  Then  I  descend  to 
prove  the  mass  to  be  the  mere  invention  of  man,  set  up 
without  any  commandment  of  God. 

And  first,  respecting  this  manu  missa  which  we  call  the 
mass,  I  would  ask  of  such  as  would  defend  that  papistical 
abomination,  Of  what  spirit  is  it  discovered  that  "  missa"* 
shall  signify  a  sacrifice  for  the  sins  of  the  quick  and  the 
dead?  Of  the  Spirit  of  God,  or  of  the  spirit  of  man?  Or 
of  what  original  is  it  descended  ?  Some  will  answer,  from 
the  Hebrew  word,  massah,  which,  according  to  some,  sig- 
nifies an  oblation  or  a  gift,  like  as  tribute  which  the  infe- 
riors offer  or  pay  to  the  superiors.  In  the  Hebrew  I  con- 
fess myself  ignorant,  but  have,  as  God  knoweth,  served 
Christ  to  have  some  entrance  therein.  So  of  the  Hebrew 
diction  I  cannot  contend,  but  men  of  great  judgment  in 
the  same  tongue  say,  that  no  where  in  the  Scriptures  doth 
massah  betoken  an  oblation ;  but  admitting  that  it  did 
so,  what  shall  you  be  able  to  prove  thereby  ?  My  question 
is,  Whether  the  Spirit  of  God  has  invented  and  pronounced 
this  word  "  missa"  to  signify  a  sacrifice  for  the  sins  of  the 
quick  and  the  dead  ?  which  if  they  be  not  able  to  prove, 
then  must  they  needs  confess  that  it  is  of  man's  invention, 
and  not  of  God's  imposition.  I  could  give  unto  them  a  more 
apparent  cause  and  derivation  of  that  word,  "  missa,"  but 
respecting  the  name  I  am  not  greatly  solicitous. 

Secondly,  I  desire  to  be  certified  what  they  call  their 
mass,  whether  the  whole  action,  with  all  ceremonies,  used 
*  The  Latin  name  for  the  mass. 


On  the  Mass.  167 

now,  of  old,  or  a  part  thereof?  It  will  not  satisfy  the 
hearts  of  all  godly  people  to  say,  that  St.  James  and  St. 
Peter  celebrated  the  first  mass  in  Jerusalem  or  Antioch. 
If  it  were  so,  one  of  the  two  celebrated  first,  and  the  other 
afterwards ;  but  neither  of  the  two  can  be  proved  by 
Scripture.  Great  marvel  it  is  that  men  shame  not  to  lie  so 
manifestly  !  Peter  and  James,  the  papists  say,  celebrated 
the  first  mass ;  but  I  shall  prove  that  pope  Sixtus  was  the 
first  that  instituted  the  altars.  Felix,  the  first  of  that  name, 
consecrated  them  and  the  temples  both.  Boniface  com- 
manded the  altars  to  be  covered  with  clean  cloths.  Gre- 
gory commanded  the  candles  to  be  lighted  at  the  gospel, 
and  instituted  certain  cloths  to  be  used.  Pontianus  com- 
manded confessions  to  be  said.  And  wherefore  should  I 
trouble  you  and  myself  both,  in  reciting  what  every  pope 
added.  Ye  may  for  two-pence  have  the  knowledge  of 
what  every  pope  added,  until  at  last  the  whole  body  of  the 
blasphemers'  idol  was  compact  and  set  up.*  And  yet  they 
are  not  ashamed  to  say,  St.  Peter  said  the  first  mass, 
although  many  hundred  years  after  him  no  such  abomina- 
ble ceremonies  were  invented.  But  they  say,  all  these 
ceremonies  are  not  of  the  substance  of  the  mass,  but  are 
added  for  good  causes.  What  commandment  have  they 
received  to  add  any  thing  to  the  ordinance  of  God,  for  any 
cause  appearing  to  them  ? 

But  let  them  certify  me  what  is  the  mass  ?  The  canon, f 
will  they  answer,  with  the  words  of  consecration  ?     What 

*  Dr.  Barnes,  who  was  burned  in  Smithfield  in  1541,  wrote  a  tract 
"  Of  the  original  of  the  Mass,  and  of  every  part  thereof,"  in  which 
he  stated  from  Romish  historians,  the  various  periods  at  which  dif- 
ferent parts  had  been  added,  by  eleven  popes  and  bishops  of  Rome, 
from  a.  d.  114  to  a.  d.  754.    (The  works  of  Dr.  Barnes,  p.  336.) 

Fox  has  given  a  similar  account :  the  elevation  and  adoration  of 
the  wafer  was  ordained  by  Honorius,  a.  d.  1222,  and  the  cup  taken 
away  from  the  laity  by  the  council  of  Constance,  a.  d.  1414. 

Dr.  Barnes's  tract,  and  similar  pieces,  had  been  widely  circulated 
in  a  cheap  form,  to  which  Knox  alludes,  by  saying  "  ye  may  for  two- 
pence have  the  knowledge."  In  an  account  given  by  Fox  of  the 
troubles  of  Gertrude  Crokay,  we  find  that  Dr.  Mallet,  the  Romish 
master  of  St.  Katherine's,  told  her  she  was  deceived  by  "  little  new 
fangled  two-penny  books."  Two  pence,  probably,  was  the  price  of 
many  of  the  smaller  pieces  republished  in  the  British  Reformers,  the 
originals  of  which  are  now  valued  at  as  many  pounds.  The  circu- 
lation of  religious  tracts,  both  in  Germany  and  England,  was  a  great 
means  of  forwarding  the  Reformation. 

t  The  ritual  or  service  of  the  Romish  sacrament  of  the  altar  is 
called  the  canon  of  the  mass. 


168  Knox. 

is  the  authority  of  the  canon? — can  they  precisely  tell? 
Be  well  prepared  before  you  answer,  lest  by  neglecting 
yourself  you  be  proved  liars.  Will  you  say  that  the  apos- 
tles used  your  canon  1  So  you  have  affirmed  in  times  past. 
If  the  canon  descended  from  the  apostles  to  the  popes, 
bold  and  malapert*  impiety  it  had  been  to  have  added 
anything  thereto ;  for  a  canon  is  a  full  and  sufficient  rule, 
which  in  all  parts  and  points  is  perfect.  But  I  will  prove 
divers  popes  to  have  added  their  portions  to  this  holy 
canon.  If  they  will  deny  this,  examine  what  Sergius 
added,  and  what  Leo  added,  and  what  the  two  Alexanders 
added,  for  I  may  not  abide  presently  to  recite  all,  but  if 
they  do  not,  their  own  law  shall  certify  them.  Secondly, 
the  remembrance  of  such  men,  who  were  not  born  till 
many  hundred  years  after  the  time  of  the  apostles,  declares 
the  canon  not  to  have  been  invented  many  years  after  the 
apostles.  Who  used  to  make  mention  of  a  man  in  his 
prayers  before  he  be  born?  and  much  commemoration  is 
made  in  the  canon  of  men  and  women,  of  whose  holiness 
and  godly  life  credible  histories  make  little  mention,  which 
is  an  evident  testimony  that  your  holy  canon  is  vain  and 
of  none  effect.  And  if  any  will  take  upon  him  to  defend 
the  same,  I  will  prove  that  therein  is  an  indigested,  barba- 
rous, foolish  congestionf  of  words,  imperfection  of  sen- 
tences, ungodly  invocations,  and  diabolical  conjurations. 
And  this  is  that  holy  canon  whose  authority  precelleth:}:  all 
scriptures!  O  it  was  so  holy,  it  might  not  be  spoken 
plainly  as  the  rest,  but  secretly  it  behoved  to  be  whispered  !§ 
That  was  not  badly  devised,  for  if  all  men  had  heard  it, 
some  would  have  espied  the  vanity  thereof! 

But  to  the  words  of  consecration — I  desire  to  know  by 
whom  have  they  that  name?  By  Jesus  Christ,  they  will 
say.  But  nowhere  are  they  able  to  prove  that  the  words 
which  he  pronounced  in  his  last  supper,  either  he  or  any 
of  his  apostles  after  him  called  "  words  of  consecration." 
And  so  have  they  received  the  name  by  the  authority  of 
man.  What  are  the  words  ?  Let  us  hear.  "  Take  and 
eat  ye  all  of  this,  for  this  is  my  body — in  like  manner  he 
took  the  cup  after  supper,  saying,  &c."  Let  us  inquire  if 
anything  be  here  added  to  Christ's  words,  or  if  anything  be 
changed  or  altered  therein.  First,  in  which  of  the  four 
evangelists  are  these  words,  "  all  of  this,"  spoken  of  the 

*  Impudent.  t  Heaping  together.  \  Excels. 

§  Some  parts  of  the  mass  are  repeated  by  the  priest  in  a  tone  in- 
audible to  the  people. 


On  the  Mass.  169 

bread :  Jesus  Christ  spoke  then  of  the  cup,  but  not  of  the 
bread.  O  papists,  ye  have  made  alteration,  not  so  much 
in  words  as  in  deed.  And  of  the  actions  commanded  to 
be  used  by  him,  they  permit  all  to  eat  of  the  bread ;  but 
the  cup  ye  reserved  to  you,  ye  clipped  crowns  and  anointed 
upon  the  fingers;*  and  on  pain  of  your  great  anathema- 
tization, of  your  great  cursing,  ye  forbad  that  any  layman 
should  presume  to  drink  thereof.  But  tell  me,  papists, 
were  the  apostles  clipped  and  sinewetj"  as  you  are?  Or 
will  ye,  can  ye  say,  that  the  congregation  of  the  Corin- 
thians were  papist  priests?  I  think  ye  will  not;  and  yet 
they  all  drank  of  the  cup,  like  as  they  ate  of  the  bread. 
Mark,  brethren,  that  of  Christ's  own  words  they  make 
alteration. 

But  let  us  proceed — they  say,  "  Hoc  est  enim  corpus 
meum,"  (for  this  is  my  body,)  I  pray  them  where  found 
they  "  enim?":}:  Is  not  this  their  own  invention,  and  added 
of  their  own  brain  ?  Oh  here  they  make  a  great  matter, 
and  here  lies  a  secret  mystery  and  hidden  operation ;  for 
in  five  words  the  virgin  Mary  conceived,  say  they,  when 
she  conceived  the  Son  of  God.  What  if  she  had  spoken 
seventeen  or  twenty  words,  or  what  if  she  had  not  spoken 
three,  should  thereby  the  determinate  counsel  have  been 
impeded?  But,  O  papists,  is  God  a  juggler?  Uses  he  a 
certain  number  of  words  in  performing  his  intent?  But 
whereto  are  ye  ascended,  to  be  exalted  in  knowledge  and 
wisdom  above  Jesus  Christ  ?  He  saith  only,  "  Hoc  est 
corpus  meum."  But  ye,  as  though  there  lacked  something 
necessarily  requisite,  have  added,  "  enim,"  saying,  "  Hoc 
est  enim  corpus  meum,"  so  that  your  affirmation  makes  all 
perfect ! 

Consider,  I  exhort  you,  beloved  brethren,  if  they  have 
not  added  here,  of  their  own  invention,  to  Christ's  words. 
And  as  they  add,  so  steal  they  from  them.  Christ  saith, 
"  This  is  my  body,  which  is  given  for  you,  or  broken  for 
you."  These  last  words,  wherein  stands  our  whole  com- 
fort, they  omit  and  make  no  mention  of  them.  And  what 
can  be  judged  more  bold  or  wicked  than  to  alter  Christ's 
words,  to  add  unto  them,  and  to  diminish  from  them  1 
Had  it    not    been  convenient,  after  they  had    introduced 

*  The  Romish  Priests, 
t  Probably  meaning,  trimmed,  lusty. 

X  "  For."    The  distinction  which  Knox  makes  here,  is,  however, 
hardly  to  be  considered  of  moment. 

17* 


170  Knox. 

Jesus  Christ  speaking,  that  his  own  words  had  been  reci- 
ted, nothing  interchanged,  added,  nor  diminished  ;  which, 
seeing  they  have  not  done,  but  have  done  the  express  con- 
trary, as  before  is  proved,  I  think  it  is  in  vain  further  to 
labour  to  prove  the  rest  of  this  abominable  action  to  be  in- 
vented and  devised  by  the  foolish  brain  of  man,  and  so  can 
it  not  be  denied  to  be  idolatry. 

It  shall  not  profit  them  to  say,  The  epistle  and  gospel 
are  in  the  mass,  whereunto  is  nothing  added  ;  what  shall 
they  prove  thereby  1  For  the  epistle  and  gospel,  as  them- 
selves do  confess,  are  not  of  the  substance  of  the  mass. 
And  although  they  were,  it  would  not  at  all  excuse  the  rest 
of  that  idolatry;  for  the  devil  may  speak  the  words  of 
God  and  his  false  prophets  also,  and  yet  thereby  are  they 
neither  better  nor  more  holy.  The  epistle  and  gospel  are 
God's  words  I  confess,  but  they  are  spoken  in  the  mass 
for  no  edification  of  the  people,  but  to  be  a  cloak  unto  the 
body  of  that  mischievous  idolatry.  All  the  actions  are 
abominable,  because  it  is  the  invention  of  man ;  and  so  a 
few  or  certain  good  words  cannot  sanctify  that  whole  mass 
and  body  of  abomination.  But  what  if  I  shall  admit  to 
the  papists  that  the  whole  action  of  the  mass  was  the 
institution  and  very  ordinance  of  God,  and  never  a  jot  of 
man's  invention  therein.  Were  I  to  admit  it  to  be  the 
ordinance  of  God,  (which  it  is  not,)  yet  will  I  prove  it  to  be 
abomination  before  God. 

The  second  syllogism. 

All  honouring  and  service  of  God,  whereunto  is  added 
a  wicked  opinion,  is  abomination. 

Unto  the  mass  is  added  a  wicked  opinion. 

Therefore  the  mass  is  abomination. 

The  first  part  I  think  no  godly  man  will  deny ;  but  if 
any  would  do  so,  I  ask,  What  made  the  self-same  sacri- 
fice, instituted  and  ordained  to  be  used  by  God's  express 
commandment,  to  be  odious  and  abominable  in  his  sight? 
As  it  is  written,  "  Bring  unto  me  no  more  your  vain 
sacrifices,  your  burnt  offerings  are  abomination,  your  new 
moons  and  conventions  I  may  not  abide ;  your  solemn 
feasts,  I  hate  them  from  the  heart."  And  also,  "  Whoso 
slayeth  an  ox,  killeth  a  man ;"  that  is,  doth  me  no  less 
dishonour  than  if  he  killed  a  man:  "Whoso  slayeth  a 
sheep,"  saith  he,  "  choketh  a  dog ;  whoso  bringeth  meat- 
offerings unto  me,  doth  offer  swine's  blood."     These  two 


On  the  Mass.  171 

beasts,  the  dog  and  swine,  were  abomination  to  be  offered 
in  sacrifice;  the  one  for  cruelty,  the  other  for  filthiness. 
But,  O  priests,  your  sacrifices  are  mixed  with  the  blood  of 
dogs  and  swine;  while  that  on  the  one  part,  you  do  most 
cruelly  persecute  the  preachers  of  Christ's  word,  upon  the 
other  part,  you  yourselves  live  most  filthily.  The  prophet 
proceeds,  "  Who  maketh  a  memorial  of  incense,  praiseth 
the  things  that  are  vain."  Amos  says,  "  I  hate  and  de- 
test your  solemn  feasts,  I  will  not  accept  your  burnt  offer- 
ings, and  meat  offerings  are  not  thankful  before  me:"  and 
why  all  this?  "Because,"  saith  the  prophet  Isaiah,  "they 
have  chosen  these  in  their  own  ways,  and  their  own  hearts 
have  delighted  in  their  abominations."  And  plain  it  is, 
that  their  aforesaid  sacrifices  were  commanded  to  be  done 
by  God,  and  were  not  invented,  no  not  one  jot  thereof,  by 
man's  wisdom.  Read  the  books  of  Moses,  Exodus,  and 
Leviticus,  and  you  shall  perceive  them  to  be  the  very* 
commandments  of  God.  And  yet  saith  the  prophet,  "  They 
have  chosen  them  in  their  own  ways;"  whereby  the  pro- 
phet meant  and  understood,  that  they  had  added  unto 
them  an  opinion  which  made  them  to  be  abominable  before 
God. 

This  opinion  was,  as  in  the  same  prophet  and  divers 
others  may  be  perceived,  That  by  working  of  the  external 
work,  they  might  purchase  honour  of  God,  and  make  satis- 
faction for  their  sins  by  the  same  sacrifices.  And  that  1 
collect  from  Jeremiah,  saying,  "  Ye  believe  false  words, 
which  shall  not  profit  you;  for  when  ye  have  stolen,  mur- 
dered, committed  adultery  and  perjury,  &c.  then  ye  come 
and  stand  before  me  in  this  house,  which  hath  my  name 
given  unto  it;  and  ye  say,  We  are  delivered  or  absolved, 
although  we  have  done  all  these  abominations."  They 
thought  and  verily  believed  their  sins  to  have  been  remit- 
ted by  virtue  of  their  sacrifice  offered.  But  Isaiah  asketh 
of  them,  "  Why  spend  ye  silver  for  that  which  is  not  sure, 
and  perform  labour  for  that  which  does  not  satiate?"  Ye 
do  hide  yourselves  with  lies,  (but  they  esteemed  them  to 
have  been  verities,)  and  you  make  a  bond  or  covenant  with 
death,  but  it  shall  not  stand,  for  when  destruction  cometh 
it  shall  overwhelm  you.  Their  false  prophets  had  taught 
them  to  cry,  Peace,  peace,  when  yet  there  was  no  peace 
in  their  consciences;  for  they  which  did  eat  the  sin  of  the 
people,  (as  our  priests  have  long  done ;  for  the  more  wicked 
*  The  true. 


172  Knox. 

men  were,  the  more  desire  they  had  of  the  mass,  thinking 
by  virtue  thereof  all  was  cleansed,)  the  pestilent  priests  of 
Moses'  law,  as  the  prophets  witness,  caused  the  people  to 
believe  that  by  oblation  of  the  sacrifice  they  were  just  and 
innocent;  and  durst  desire  for  such  offerings,  the  plagues 
and  wrath  of  God  to  be  removed.  But  it  is  answered  unto 
them  by  the  prophet  Micah,  "  Shall  I  come  into  his  pre- 
sence with  burnt  offerings,  and  calves  of  a  year  old?  Or 
do  a  thousand  rams  please  him,  or  ten  thousand  rivers  of 
oil?  Shall  I  give  my  first-born  for  expiation  of  mine  ini- 
quity, or  the  fruit  of  my  womb  a  sin  offering  for  my  soul?" 
Here  the  prophet  plainly  witnessed  that  no  external  work, 
how  excellent  soever  it  be,  doth  cleanse  or  make  satis- 
faction for  sin.  And  so,  from  these  things,  it  is  plain,  that 
a  wicked  opinion  added  to  the  very  work,  sacrifice,  or  cere- 
mony commanded  by  God  to  be  done  and  used,  makes  it 
abomination  and  idolatry.  For  idolatry  is  not  only  to 
worship  that  thing  which  is  not  God,  but  also  to  trust  or 
lean  unto  that  which  is  not  God,  and  hath  not  in  itself  all 
sufficiency.  And,  therefore,  Paul  calleth  covetous  men 
idolaters,  because  their  confidence  and  trust  is  in  their  riches ; 
much  more  would  he  call  him  an  idolater  whose  heart  be- 
lieveth  remission  of  sins  by  a  vain  work,  done  by  himself 
or  by  any  other  in  his  name. 

But  now  let  us  hear  if  unto  the  mass  be  joined  a  wicked 
opinion.  It  plainly  has  been  taught,  by  law  it  is  decreed, 
and  in  the  words  of  the  mass  it  is  expressed,  that  the 
mass  is  a  sacrifice  and  oblation  for  the  sins  of  the  quick 
and  the  dead,  so  that  remission  of  sins  was  undoubtedly 
believed  by  that  same  action  and  work  then  done  by  the 
priest.  Sufficient  it  were  for  me,  by  the  plain  words  of  the 
aforesaid  prophets,  here  to  conclude  it  to  be  abomination; 
seeing  they  plainly  show  that  remission  of  sins  cometh  only 
of  the  mere  mercy  of  God,  without  any  deserving  of  us, 
or  of  our  works  proceeding  of  ourselves.  By  Isaiah,  God 
says,  "  I  am  he  which  removeth  thy  iniquity,  and  that  for 
my  own  sake." 

But  if  I  will  prove  this  aforesaid  opinion  which  has  been 
holden  of  the  mc^s  to  be  false,  deceivable,  and  vain,  and 
that  it  is  no  sacrifice  for  sin,  shall  then  other  customs, 
long  process  of  time,  or  a  multitude  of  papistical  patrons, 
defend  that  it  is  not  abomination  and  idolatry?  And  first, 
I  ask,  Who  offers  this  sacrifice,  and  what  is  offered?  The 
priest  (say  the  papists)  offers  Jesus  Christ  unto  the  Father. 


On  the  Mass.  173 

Then  demand  I,  If  a  man  can  offer  unto  God  a  more  pre- 
cious thing  than  we  offer  unto  God — a  holy,  lively,  and 
reasonable  sacrifice,  which  he  calleth  our  own  bodies? 
And  Jesus  Christ,  having  nothing  more  precious  than  him- 
self, offered  up  himself.  If  Paul  had  known  any  other 
sacrifice  after  the  death  of  Jesus  Christ,  that  is,  in  all  the 
time  of  the  New  Testament,  more  acceptable  unto  God  than 
the  mortification  of  our  own  bodies,  would  he  not  have  ad- 
vertised us  thereof?  If  there  were  any  other  sacrifice,  and 
he  did  not  know  thereof,  then  the  Spirit  led  him  not  into 
all  verity,  which  to  say  were  blasphemy.  If  he  knew  it, 
and  yet  did  not  advertise  us  thereof,  then  did  he  not  the 
office  of  a  true  preacher,  and  to  affirm  that  were  like  im- 
piety. If  any  might  have  offered  Jesus  Christ  but  himself 
only,  in  vain  it  had  been  for  him  to  have  suffered  such  cruel, 
torment  in  his  own  person  by  oblation  of  himself.  And  so 
to  affirm  that  mortal  man  may  offer  him  who  is  immortal 
God,  in  my  opinion  is  malapert*  pride. 

But  let  us  hear  more.  Paul  saith,  "  By  one  oblation 
hath  he  made  perfect  for  ever  them  that  are  sanctified." 
And  also,  "  Remission  of  sins  once  gotten,  there  remaineth 
no  more  sacrifice."  They  cannot  avoid  Paul's  words, 
although  they  say  Paul  speaks  of  the  Levitical  sacrifice. 
No,  papists,  he  excludes  all  manner  of  sacrifice,  saying, 
"  No  more  sacrifice  remaineth ;"  and  that  Jesus  Christ 
himself  testified  upon  the  cross,  saying,  "It  is  finished;" 
that  is,  whatever  is  required  for  pacifying  my  Father's 
wrath  justly  moved  against  sinners;  whatever  is  necessary 
for  reconciliation  of  mankind  to  the  favour  of  my  eternal 
Father;  and  whatever  the  sins  of  the  whole  world  required, 
is  now  complete  and  ended,  so  that  no  further  sacrifice  re- 
maineth for  sin. 

Hear,  ye  papists,  two  witnesses  speak  against  you :  how 
can  you  deny  the  opinion  of  your  mass  to  be  false  and  vain? 
Ye  say  it  is  a  sacrifice  for  sin,  but  Jesus  Christ  and  Paul 
say  the  death  of  Christ  alone  was  sacrifice  sufficient  for  sin, 
and  after  it  remaineth  none  other  sacrifice:  speak,  or  else 
ye  are  like  to  be  condemned.  I  know  you  will  say  it  is 
none  other  sacrifice,  but  the  selfsame,  that  it  is  iteratedf 
and  renewed.  But  the  words  of  Paul  bind  you  so  strait 
that  ye  may  not  escape.  For  in  his  whole  disputation,  he 
not  only  contends  that  there  is  no  other  sacrifice  for  sin, 
but  also  that  the  selfsame  sacrifice,  once  offered,  is  suffi- 
*  Impudent.  +  Repeated. 


174  Knox. 

cient,  and  never  may  be  offered  again.     For  otherwise  the 
death  of  Christ  should  be  of  no  greater  price,  value,  nor 
estimation  than  the  death  of  those  beasts  which  were  offered 
under  the  law:  which  are  proved  to  be  of  none  effect  nor 
strength,  because  it  behoves  them  to  be  oftentimes  repeated. 
The  apostle,  by  comparing  Jesus  Christ  to  the  Levitical 
priests,  and  his  sacrifice  unto  theirs,  makes  the  matter  plain, 
that  Christ  might  be  offered  but  once.     First,  the  Levitical 
priests  were  mortal,  and  therefore  it  behoved  them  to  have 
successors ;  but  Christ  is  an  eternal  priest,  and  therefore  is 
alone,  and  needeth  no  successors.     Second,  The  Levitical 
priests  offered  the  blood  of  beasts;  but  Jesus  Christ  offered 
his  own  body  and  blood.     Also  the  Levitical  priests,  be- 
cause of  the  impotence  of  their  sacrifice,  repeated  the  same ; 
but  the  sacrifice  of  Jesus  Christ,  having  in  itself  all  perfec- 
tion, needeth  not  to  be  repeated  ;  yea,  to  affirm  that  it  ought 
or  may  be  repeated  is  extreme  blasphemy;  for  that  were 
to  impute  imperfection  thereupon,  contrary  to  the  whole 
religion,  and  the  plain  words  of  Paul,  saying,  "  Such  is  our 
High  Priest,  holy,  just,  unpolluted,  separate  from  sinners, 
and  higher  than  the  heavens ;  to  whom  it  is  not  necessary 
every  day  to  offer,  as  did  those  priests  first  offer  for  their 
own  sins  and  then  for  the  sins  of  the  people,  for  that  he 
hath  done  once  when  he  offered  himself."     What  words 
can  be  more  plain?    Here  Paul  showeth  all  causes,  where- 
fore it  needed  not  that  Christ  should  be  offered  again ;  and 
would  conclude  that  he  may  not  be  offered  again.     Yet 
say  they,  it  repugneth  nothing  that  we  offer  Christ,  so  that 
he  offer  not  himself.     The  text  saith  plainly,  as  before  is 
showed,  that  Christ  only  might  offer  himself;  which  sacri- 
fice is  sufficient,  and  never  may  be  offered  again :  "  For  if 
it  had  behoved  him  to  have  been  oftener  offered  than  once, 
he  should  have  suffered  oftentimes  from  the  beginning  of 
the  world.    But  once  hath  he  appeared  for  the  taking  away 
of  sin,  offering  himself;"  that  is  of  his  own  body,  once 
slain,  now  living,  and  which  may  suffer  death  no  more. 
"  For  by  his  one  only  sacrifice  hath  he  made  us  perfect, 
and  sanctified  us  for  ever."     Here  is  an  answer  to  that 
objection,  which  some  make — Men  every  day  sin,  therefore 
it  is  necessary  that  every  day  sacrifice  be  made  for  sin. 
Paul  saith,  "  By  one  sacrifice  hath  he  confirmed  us  for 
ever:"  for  otherwise  his  death  were  not  the  only  and  suffi- 
cient sacrifice   for  our  sins,  to  affirm   which  were  blas- 
phemy.    And  so  there  remaineth  of  our  whole  redemption 


On  the  Mass.  175 

nothing  unto  his  second  coming,  which  shall  be  to  judg- 
ment; when  we,  depending  on  him,  shall  receive  glory  and 
honour;  but  his  enemies  shall  be  made  a  footstool  to  his 
feet.  Not  that  I  mean  that  his  death  ought  not  to  be  preach- 
ed, and  the  remembrance  thereof  extolled  and  praised  in 
the  right  administration  of  his  supper ;  but  neither  of  these 
two  are  sacrifice  for  sin.  What  will  ye  answer  to  this, 
which  Paul  produces  against  your  mass?  He  plainly  saith, 
There  is  no  sacrifice  for  sin,  but  in  Christ's  death  only ;  and 
that  neither  may  ye  offer  him,  nor  yet  may  he  offer  himself 
any  more.  You  will  say,  It  is  a  memorial  sacrifice,  under 
which  Jesus  Christ  is  offered  unto  the  presence  of  God  the 
Father  by  the  church,  under  the  appearance  of  bread  and 
wine,  for  remission  of  sins.  I  answer  with  Paul,  "  He  ap- 
peareth  now  in  the  presence  of  God  for  us."  So  that  it  is 
not  requisite  that  any  man  offer  or  represent  him  to  the 
Father,  for  that  he  doth  himself,  making  continual  inter- 
cession for  us. 

But  let  us  consider  the  doctrine  more  deeply.  The 
church,  say  they,  offered  Jesus  Christ  unto  God  the  Father 
for  a  memorial  sacrifice,  or  in  a  memorial  sacrifice.  Is 
there  any  oblivion  or  forgetfulness  befallen  God  the  Father, 
and  hath  he  forgotten  the  death  and  passion  of  Jesus  Christ, 
that  he  need  to  be  brought  in  memory  thereof  by  mortal 
man?  Behold,  brethren,  how  that  impiety  discloses  and 
declareth  itself!  Can  there  be  any  greater  blasphemy  than 
to  say,  God  the  Father  hath  forgotten  the  benefits  which 
he  gave  to  mankind  in  his  only  Son  Jesus!  And  whosoever 
will  say  that  they  offer  any  memorial  sacrifice  or  remem- 
brance thereof  unto  God,  doth  plainly  say  that  God  hath 
forgotten  them ;  for  otherwise  what  needed  a  representation 
or  remembrance?  Mark,  papists,  and  consider  how  satan 
hath  blinded  you;  ye  do  manifestly  lie, and  do  not  perceive 
the  same.  Ye  do  blaspheme  God  at  every  word,  and  can 
ye  not  repent?  They  say  it  is  an  applicatory  sacrifice,  a 
sacrifice  whereby  they  do  and  may  apply  the  merits  of 
Christ's  passion  unto  sinners.  They  will  be  layers-to  of 
plasters!  but  I  fear  the  wound  is  not  well  ripened,  and  that 
therefore  the  plasters  are  unprofitable.  You  say  you  may 
apply  the  merits  of  Christ's  passion  to  whom  you  list.  This 
is  proudly  spoken.  Then  you  may  make  peace  with  God 
at  your  pleasure.  But  he  saith  the  contrary  in  these 
words,  "  Who  may  make?"    Here  God  saith,  that  there  is 


176  Knox. 

none  who  may  move  his  wrath  against  his  chosen.  And 
here  ought  ye  to  rejoice,  brethren :  neither  the  pope,  nor  his 
priests,  nor  bishops  may  cause  God  to  be  angry  against 
you;  although  they  curse  you  with  cross,  bell,  and  candle;* 
so  may  no  man  compel  him  to  love  or  receive  any  in  favour 
but  whom  it  pleases  his  infinite  goodness.  Moses,  I  con- 
fess, prayed  for  the  people  when  God  was  displeased  with 
them,  but  he  spoke  not  so  proudly  as  you  do,  but  desired 
God  either  to  remit  the  offence  of  the  people,  or  else  to  de- 
stroy him  altogether  with  them.  1  fear  that  your  love  is 
not  so  fervent.     He  obtained  his  petition  of  God. 

But  will  you  say,  So  it  was  determined  before  in  the 
counsels  of  God?  advise  you  well.  The  nature  of  God  is 
to  be  free,  and  enthralled  unto  nothing;  for  although  he 
is  bound  and  obliged  to  fulfil  all  that  his  word  promises  to 
the  faithful  believers,  yet  that  is  neither  subjection  nor  thral- 
dom ;  for  freely  he  made  his  promise,  and  freely  he  fulfils 
the  same.  I  desire  to  be  certified  where  God  made  his 
promise  unto  you  papist  priests,  that  you  should  have  power 
to  apply,  as  you  say,  the  merits  of  Christ's  passion  to  all 
and  sundry  who  told  or  numbered  money  to  you  for  that 
purpose?  Does  God  take  any  part  of  the  profit  that  you  re- 
serve? Alas,  I  have  compassion  upon  your  vanity,  but 
more  upon  the  simple  people,  that  have  been  deceived  by 
you  and  your  false  doctrine.  Are  you  better  heard  by  God 
than  Samuel  was?  He  prayed  for  king  Saul,  and  that  most 
fervently,  and  yet  obtained  not  his  petition,  nor  might  ap- 
ply any  merits  or  holiness  unto  him.  And  it  is  said  to 
Jeremiah,  "  Pray  ye  not  for  this  people,  for  my  heart  is  not 
towards  them;  no,  though  Moses  and  Elias  should  pray  for 
them,  yet  would  I  not  hear  them,  for  they  love  to  go  wrong, 
and  do  not  abstain  from  iniquity.  Although  they  fast  and 
cry,  yet  will  I  not  hear  them;  and  although  they  offer  burnt 
sacrifice,  I  take  no  pleasure  in  it.  And  therefore  pray  not 
for  this  people,  nor  yet  make  any  intercession  for  them,  for 
I  will  not  hear  thee." 

What  say  ye  to  these  words,  papists  ?  The  prophet  is 
forbidden  to  pray;  for  God  saith  he  neither  will  hear  him, 
nor  yet  the  people :  he  will  accept  none  of  their  sacrifices  ; 
and  that  because  the  people  manifestly  rebelled  against 
God,  rejoiced  in  iniquity,  committed  idolatry  and  abomi- 
nation. And  he  manifestly  shows,  that  nothing  may 
*  The  Romish  form  of  cursing. 


On  the  Mass.  177 

appease  him  but  true  repentance  and  conversion  again  unto 
God.  O  priests,  hath  there  not  as  great  iniquity  abounded 
in  your  days  as  ever  did  from  the  beginning?  Have  not 
you  been  enticers  and  leaders  of  the  people  to  all  idolatry? 
Yea,  has  not  the  mischievous  example  of  your  abomina- 
ble lives  provoked  thousands  unto  iniquity?  And  yet  ye  do 
say,  that  ye  may  apply  the  merits  of  Christ's  passion  to 
whom  ye  list!  Hear  ye  not  that  God  never  will  accept 
prayers  and  sacrifice,  whilst  true  repentance  was  not  found  ? 
of  that  ye  were  dumb  and  always  kept  silence.  Your  cla- 
mour and  crying  was,  "  Come,  come  to  the  mass ;  buy,  with 
money,  substance,  and  possessions,  remission  of  your  sins; 
we  have  the  merits  of  Christ's  passion;  we  may  offer  Jesus 
Christ  unto  the  Father,  whom  he  must  needs  receive  as  an 
acceptable  sacrifice  and  satisfaction  for  all  our  sins." 
Think  not,  brethren,  that  I  allege  anything  upon  them, 
which  they  themselves  do  not  speak,  as  their  own  law  and 
mass  shall  testify. 

In  the  beginning  of  the  canon,*  the  proud  priest,  lifting 
up  his  eyes,  as  though  he  had  God  always  bound  to  his 
commandment,  saith,  "  We  beseech  thee,  most  merciful 
Father,  by  Jesus  Christ  our  Lord,  that  thou  receive  and 
bless  this  untasted  sacrifice,"  (unsavoury  sacrifice  truly  he 
might  have  said,)  "  which  we  offer  to  thee  for  thy  universal 
church."  O  proud  and  perverse  prelates  and  priests,  who 
gave  you  that  authority?  Is  it  not  expressly  forbidden  by 
the  apostle  Paul  that  any  man  should  usurp  the  honour 
to  make  sacrifice,  except  he  be  called  by  God  as  was 
Aaron?  Have  ye  the  same  commandment  which  was 
given  unto  Aaron?  His  sacrifices  are  abridgedf  by  Christ. 
Let  us  hear  where  ye  are  commanded  to  make  sacrifice? 
Search  the  Scriptures,  but  search  them  with  judgment.  It 
will  not  be,  "  Hoc  facite,"^:  for  that  is  spoken  of  eating, 
drinking,  and  thanksgiving,  and  not  of  sacrifice  making. 
Advise  with  others  that  have  more  appearance  to  prove 
your  intent;  for  if  this  be  well  pondered,  the  weight  of 
them  will  depress  the  proudness  of  your  papistical  priest- 
hood. 

Now  will  I  collect  shortly,  all  that  is  said  to  prove  that 
the  mass  is  no  sacrifice  for  sin.  Mark:  the  new  testament 
is  eternal,  that  is,  being  once  made,  it  can  never  be  dis- 
solved, and  therefore  the  blood  wherewith  it  is  confirmed  is 

*  The  service  of  the  mass.  t  Abrogated,  done  away. 

t  Do  this. 

KNOX.  18 


178  Knox. 

eternal,  for  it  is  the  blood  of  the  eternal  Son  of  God.  Only 
the  blood  of  Jesus  Christ  taketh  away  our  sins,  for  it  is  he 
alone  that  taketh  away  the  sins  of  the  world;  and  who  by 
his  own  blood  hath  reconciled  all.  For  if  sin  might  have 
been  otherwise  taken  away,  then  Christ  had  died  in  vain ; 
and  if  full  remission  stood  not  in  him  alone,  then  they  that 
ate  him  still  hungered,  and  they  that  drank  him  still  thirst- 
ed; and  that  were  contrary  to  his  own  words,  "  The  blood 
of  Christ  is  once  offered,"  and  it  is  sufficient,  for  it  is  the 
eternal  blood  of  the  eternal  Son  of  God.  And  "  by  his  own 
blood  hath  he  once  entered  into  the  holy  place."  There- 
fore the  blood  of  Christ  once  offered  remaineth  for  ever, 
for  purgation  of  all  sins.  And  so  there  remaineth  then  no 
sacrifice  in  the  mass.  Mark  that  this  reason  is  precedent,* 
and  give  place  to  the  verity,  for  which  the  Scriptures  of 
God  shall  be  held  to  be  authority;  never  are  they  able  to 
do  away  their  arguments. 

Consider  now,  brethren,  if  the  opinion  of  the  mass  be 
not  vain,  false,  and  deceivable?  Caused  they  not  you  to 
believe  that  it  was  a  sacrifice,  whereby  remission  of  sins 
was  obtained?  And  you  may  plainly  perceive  that  there  is 
no  sacrifice,  nor  at  any  time  was  there  any  for  sins,  but  the 
death  of  Jesus  Christ  only.  For  the  sacrifices  of  the  old 
law  were  only  figures  of  that  real  and  true  sacrifice  once 
offered  by  Jesus  Christ.  And  in  them  was  commemora- 
tion of  sins  made,  but  remission  of  sin  was  neither  obtained 
nor  cleansing  made  by  any  such  sacrifice.  What  will  ye 
do,  papist  priests?  There  remaineth  no  sacrifice  to  be 
offered  for  sin  by  you,  nor  by  any  mortal  man.  These  are 
dolorous  tidings  unto  your  hearts,  and  no  marvel;  for  by 
that  vain  opinion  that  the  mass  was  a  sacrifice  for  sin  have 
ye  so  quietly  rested  by  that  flood  of  Euphrates,!  that  is,  in 
all  worldly  felicity,  which  flowed  unto  you  as  a  continual 
flood.  But  the  mass  is  known  not  only  to  be  no  sacrifice, 
but  also  to  be  idolatry.  The  waters  appear  to  dry  up,  and 
it  is  likely  that  ye  lack  some  liquor  to  refresh  your  tongues, 
being  scorched  with  drought  and  intolerable  heat.  Would 
ye  then  hear  glad  tidings?  What  if  I,  as  one  willing  to  play 
the  good-fellow  and  not  to  be  stiff-necked,  should  allow  to 
you  that  the  mass  were  a  sacrifice  for  sin,  and  that  ye  did 
offer  Jesus  Christ  for  sin,  would  ye  be  content  if  this  were 
granted  unto  you?  I  think  ye  would,  for  therefore  have  ye 
long  contended. 

*  All  powerful.  t  The  waters  of  Babylon. 


On  the  Mass.  179 

Then  let  us  consider,  what  should  follow  thereupon. — A 
sacrifice  for  sin  was  never  perfect  until  the  animal  offered 
was  slain.  If  in  your  mass  ye  offer  Jesus  Christ  for  sin, 
then  necessarily  in  your  mass  must  ye  needs  kill  Jesus 
Christ.  Do  not  esteem,  beloved  brethren,  these  words 
briefly  spoken  to  be  vain  or  of  small  effect.  They  are 
collected  from  the  very  ground  of  Scriptures,  for  they 
plainly  testify  that  for  Christ  to  be  offered,  Christ  to  suffer, 
and  Christ  to  shed  his  blood  or  die,  are  all  one  thing. 
Paul,  in  the  epistle  to  the  Hebrews,  saith,  He  appears  now 
in  the  presence  of  God  for  us;  not  to  offer  himself  often- 
times for  us,  for  otherwise  it  behoved  him  to  have  suffered 
oftentimes,  from  the  beginning  of  the  world.  Mark  well, 
that  Paul  makes,  to  offer  and  to  suffer,  both  to  be  one  thing; 
and  therefore  he  proves  that  Christ  made  but  one  sacrifice, 
because  he  once  did  suffer  the  death.  Jesus  Christ  saith, 
as  is  written  in  Matthew,  "  This  is  my  blood  of  the  New 
Testament,  which  shall  be  shed  for  you  and  for  many,  for 
remission  of  sins."  Mark,  that  remission  of  sins  is  attri- 
buted to  the  shedding  of  Christ's  blood.  And  Paul  saith, 
"  Christ  is  dead  for  our  sins."  And  in  another  place,  "  By 
one  oblation  or  sacrifice  hath  he  made  us  perfect  for  ever." 
Consider  diligently,  that  remission  of  sins  is  attributed 
sometimes  to  the  shedding  of  Christ's  blood,  sometimes  to 
his  death,  and  sometimes  to  the  whole  sacrifice  which  he 
made  in  suffering  all  pain.  And  why  this?  Is  it  because 
there  are  divers  manners  to  obtain  remission  of  sins?  No, 
but  because  everyone  of  these  three  necessarily  follows  the 
other,  remission  of  sins,  it  is  commonly  ascribed  to  any  of 
them.  For  wherever  Christ  is  offered,  there  is  his  blood 
shed,  and  his  death  subsequently  follows. 

And"so,  papists,  if  ye  offer  Christ  in  sacrifice  for  sin,  ye 
shed  his  blood,  and  thus  newly  slay  him.  Mark,  to  what 
sin  your  own  desire  shall  bring  you!  Even  to  be  slayers 
of  Jesus  Christ!  You  will  say,  you  never  pretended  such 
abomination.  I  dispute  not  what  you  intended,  but  only  I 
show  what  absurdity  doth  follow  upon  your  own  doctrine. 
For  necessarily  if  ye  do  offer  Christ  for  sin,  as  ye  do  con- 
fess, and  as  your  law  teaches,  ye  cruelly  do  shed  his  blood, 
and  finally  do  slay  him.  But  now  will  I  relieve  you  of 
this  anguish,  grievous  it  were  daily  to  commit  manslaugh- 
ter, and  oftentimes  to  crucify  the  King  of  glory.  But  be 
not  afraid :  ye  do  it  not ;  for  Jesus  Christ  may  suffer  no 
more,  shed  his  blood  no  more,  and  die    no  more.     For 


180  Knox. 

that  he  died,  he  so  died  for  sin,  and  that  once;  and  now 
he  liveth,  and  death  may  not  prevail  against  him.  And  so 
ye  do  not  slay  Christ,  for  ye  have  no  power  to  do  the  same. 
Only  ye  have  deceived  the  people,  causing  them  to  believe, 
that  ye  offered  Jesus  Christ  in  sacrifice  for  sin,  in  your 
mass;  which  is  frivolous  and  false;  for  Jesus  Christ  may 
not  be  offered,  because  he  may  not  die. 

I  most  gently  exhort  all  who  desire  to  object  against 
what  I  have  said,  rightly  to  consider  the  ground  thereof; 
which  stands  not  upon  the  opinion  of  man,  but  upon  the 
infallible  word  of  God;  and  to  resume  every  part  of  these 
arguments,  and  lay  them  to  the  whole  body  of  God's  Scrip- 
ture; and  then,  I  doubt  not,  but  all  men  whose  senses  the 
prince  of  darkness  and  of  this  world  hath  not  blinded,  shall 
confess  with  me,  that  in  the  mass  there  can  be  no  sacrifice 
for  sin.  And  yet,  to  the  great  blasphemy  of  Christ's  death, 
and  open  denial  of  his  passion,  it  has  been  affirmed,  taught, 
and  believed,  that  the  mass  was  a  sacrifice  for  the  sins  of 
the  quick  and  the  dead;  which  opinion  is  most  false,  vain, 
and  wicked.  And  so  I  think  no  man  of  indifferent*  judg- 
ment will  deny  the  mass  to  be  abomination  and  idolatry. 

Let  no  man  intend  to  excuse  the  mass  by  the  precept  of 
the  Lord's  Supper;  for  now  I  will  shortly  prove  that 
therewith  it  hath  no  congruence,!  but  is  expressly  contrary 
to  it,  and  hath  taken  the  remembrance  of  the  same  out  of 
mind.  And  further,  it  is  blasphemous  to  the  death  of 
Jesus  Christ.  They  are  contrary  in  their  institution ;  for 
the  Lord's  Supper  was  instituted  to  be  a  perpetual  memorial 
of  those  benefits  which  we  have  received  by  Jesus  Christ, 
and  by  his  death.  And  first  we  should  call  to  mind  in 
what  estate  we  stood  in  our  father  Adam,  when  in  him  we 
all  blasphemed  the  majesty  of  God  to  his  face.  Secondly, 
that  his  own  incomprehensible  goodness  moved  him  to 
love  us,  most  wretched  and  miserable,  the  most  wicked 
and  blasphemous.  And  most  perfect  love  compelled  him 
to  show  mercy;  and  mercy  pronounced  the  sentence,  which 
was,  that  his  only  Son  should  pay  the  price  of  our  redemp- 
tion. Which  thing  being  rightly  called  to  memory  in  the 
present  action:}:  of  the  Supper,  could  not  but  move  us  to  un- 
feigned thanksgiving  unto  God  the  Father,  and  to  his  only 
Son  Jesus,  who  hath  restored  us  again  to  liberty  and  life. 
And  this  is  it  which  Paul  commands,  saying,  "  As  oft  as 

*  Impartial.  t  Agreement.  t  The  celebration. 


On  the  Mass.  181 

ye  shall  eat  of  this  bread,  and  drink  of  this  cup,  ye  shall 
declare  the  Lord's  death  till  he  come."  That  is,  ye  shall 
laud,  magnify,  and  extol  the  liberal  kindness  of  God  the 
Father,  and  the  infinite  benefits  which  ye  have  received  by 
Christ's  death. 

But  the  mass  is  instituted,  as  the  plain  words  thereof, 
and  their  own  laws  do  witness,  to  be  a  sacrifice  for  the 
sins  of  the  quick  and  the  dead;  for  doing  of  which  sacri- 
fice God  is  bound,  not  only  to  remit  our  sins,  but  also  to 
give  unto  us  whatever  we  will  ask.  And  that  is  shown  by 
the  divers  masses  celebrated  for  divers  causes,  some  for 
peace  in  time  of  war,  some  for  rain,  some  for  fair  weather, 
yea,  and  (alas,  my  heart  abhors  such  abomination !)  some 
for  sickness  of  beasts.*  They  will  say,  they  severally  make 
prayers  for  obtaining  such  things;  and  that  is  all  which  I 
desire  they  should  say — for  obtaining  such  vain  trifles,  they 
destine  their  whole  purpose;  and  so  profane  the  sacrament 
of  Christ's  body  and  blood,  (if  that  were  any  sacrament 
which  they  abused  so,)  which  should  never  be  used  but  in 
memory  of  Christ's  death.  Then  it  should  not  be  used  to 
pray  that  the  tooth-ache  be  taken  away  from  us ;  that  our 
oxen  should  not  take  the  lowing  ill,  our  horses  the  spavin 
or  fersie,f  and  so  of  all  manner  of  diseases  of  our  cattle. 
What  was  it  wherefore  ye  would  not  say  mass,  perverse 
papists?  But  let  us  hear  more;  the  Supper  of  our  Lord  is 
the  gift  of  Jesus  Christ,  in  which  we  should  laud  the  in- 
finite mercy  of  God.  The  mass  is  a  sacrifice  which  we 
offer  unto  God,  for  doing  whereof  we  allege  God  should 
love  and  commend  us.  In  the  Supper  of  our  Lord  we  con- 
fess ourselves  redeemed  from  sin  by  the  death  and  blood  of 
Jesus  Christ  only.  In  the  mass  we  crave  remission  of  sins, 
yea,  and  whatsoever  thing  we  list,  by  working  of  that  same 
work  which  we  then  ourselves  do.  And  herein  the  mass 
is  blasphemous  unto  Christ  and  his  passion.  For  in  so  far 
as  it  offers  or  promises  remission  of  sins,  it  imputes  imperfec- 
tion upon  Christ  and  his  sacrifice;  affirming  that  all  sins  are 

*  Luther  reflects  in  strong  terms  upon  the  mass,  and  upon  the 
church  of  Rome  which  asserted  that  the  canon  of  the  mass  and  all 
its  ceremonies  are  according  to  the  precepts  of  the  gospel,  also  that 
the  benefits  of  the  sacrament  are  to  be  sold  for  a  few  pence,  for  the 
advantage  of  souls  in  purgatory,  sailors  on  a  voyage,  merchants  on 
a  journey,  and  sick  persons  remaining  at  home;  without  any  men- 
tion of  faith,  or  the  support  of  the  gospel. — Seckendorf  de  Lutheran- 
ismo,  III.  p.  7. 

+  Distempers  incident  to  cattle. 

18* 


182  Knox. 

not  remitted  by  his  death,  but  that  a  great  part  are  reserved 
to  be  cleansed  by  virtue  and  the  value  of  the  mass.  Also  it 
is  injurious  to  Christ  Jesus,  and  that  not  only  by  speaking 
most  falsely  of  him,  but  also  by  usurping  to  itself  that 
which  is  proper  to  him  alone.  For  he  affirms  that  he  alone 
has,  by  his  own  death,  purged  the  sins  of  the  world ;  and 
that  no  part  remains  to  be  cleansed  by  any  other  means. 
But  the  mass  sings  another  song,  which  is — that  every 
day,  by  that  oblation  offered  by  the  priests,  sin  is  purged 
and  remission  obtained. 

Consider,  papists,  what  honour  your  mass  gives  unto 
Christ  Jesus. 

Lastly:  In  the  Supper  of  the  Lord,  we  grant*  our- 
selves eternal  debtors  unto  God,  and  unable  any  way  to 
make  satisfaction  for  his  infinite  benefits  which  we  have 
received.  But  in  the  mass,  we  allege  God  to  be  debtor 
unto  us  for  the  oblation  of  that  sacrifice,  which  we  there 
offer,  and  dare  affirm  that  we  there  make  satisfaction  by 
doing  thereof,  for  the  sins  of  ourselves  and  others.  Let 
men  judge  with  indifference,"]"  if  these  be  not  contrary  to 
each  other.  They  differ  in  use;  for  in  the  Lord's  Supper, 
the  minister  and  congregation  eat  both  at  one  table;  no 
difference  is  betwixt  them  in  preeminence  or  habit,  as 
witnesses  Jesus  Christ  with  his  disciples,  and  the  practice 
of  the  apostles  after  his  death.  But  in  the  papistical 
mass,  the  priests  (so  will  they  be  styled)  are  placed  by 
themselves  at  an  altar.  And  I  would  ask  of  the  authority 
thereof,  and  what  Scripture  commandeth  so  to  be  done. 
They  must  be  clad  in  a  several  habit4  whereof  no  men- 

*  Confess.  t  Impartiality. 

t  Knox  here  refers  to  the  dresses  worn  by  the  Romish  priests 
while  saying  mass.  They  are  thus  described  in  the  Romish  works 
of  devotion. 

"  The  Amice,  a  linen  cloth  which  the  priest  pulls  over  his  face 
and  fastens  on  his  neck,  signifies  the  rag  of  linen  wherewith  the 
Jews  blinded  Christ. — The  Alb,  a  white  linen  garment,  represents 
the  garment  which  Herod  put  on  Christ. — The  Maniple  worn  on  the 
left  arm,  the  Stole  that  hangeth  about  his  neck,  and  the  Girdle,  do 
figure  the  cords  and  fetters  with  which  the  Jews  bound  Christ. — The 
Chasuble,  that  is  the  upper  garment,  doth  express  the  purple  gar- 
ment the  soldiers  put  on  Christ,  and  the  heavy  cross  also  that  Christ 
carried  on  his  blessed  shoulders  on  mount  Calvary.  The  priest's 
Tonsure,  that  is  to  say  the  crown  of  his  head  shaved  in  fashion  of  a 
round  circle,  dotli  represent  the  crown  of  thorns,"  &c.  See  explana- 
tion of  the  Mass  in  The  Key  of  Heaven,  1823,  p.  20. 

The  colours  of  the  priestly  ornaments  used  in  the  Romish  church 
service  vary  at  different  seasons.     Upon  different   days    they  are 


On  the  Mass.  183 

tion  is  made  in  the  New  Testament.  It  will  not  excuse 
them  to  say,  Paul  commanded  all  to  be  done  with  order 
and  decently.  Dare  they  be  so  bold  as  to  affirm,  that  the 
Supper  of  Jesus  Christ  was  done  without  order  and  inde- 
cently, wherein  were  seen  no  such  disguised  vestments? 
Or  will  they  set  up  to  us  again  the  Levitical  priesthood  ? 
Should  not  all  be  taught  according  to  the  plain  word  1 
Prelates  and  priests,  I  ask  one  question.  Ye  would  be  like 
to  the  vestments  of  Aaron  in  all  things ; — Aaron  had  affixed 
unto  his  garments  certain  bells,  which  were  commanded  to 
ring,  and  to  make  sound,  as  oft  as  he  was  clad  therewith. 
But,  priests,  your  bells  want  tongues;  they  ring  not,  they 
sound  nothing  but  of  the  earth,  the  people  understand  no- 
thing of  all  your  ceremonies.  Fear  ye  not  the  wrath  of 
God  ?  It  was  commanded  Aaron,  that  the  sound  of  his 
bells  should  be  heard,  that  he  died  not.*  Consider  this, 
for  the  matter  appertaineth  unto  you  ! 

In  the  Supper  of  the  Lord,  we  all  equally  participate, 
the  bread  being  broken,  and  the  cup  being  distributed 
amongst  all,  according  to  his  holy  commandment.  In  the 
papistical  mass,  the  congregation  get  nothing,  except  the 
beholding  of  your  jerkings,  noddings,  crossings,  turnings, 
upliftings,  all  which  are  nothing  but  a  diabolical  profana- 
tion of  Christ's  Supper.  Now  jerk,  cross,  and  nod,  as  ye 
list,  they  are  but  your  inventions.  And  finally,  brethren, 
ye  got  nothing  but  gazing  and  beholding,  while  one  did 
eat  and  drink  all.f  It  shall  not  excuse  you  to  say  that  the 
congregation  participate  spiritually.    O  wicked  antichrists, 

white,  red,  purple  or  violet,  green,  and  black,  to  each  of  which  a 
mystical  meaning  is  attached. 

During  the  reign  of  Edward  VI.  the  Romish  services  were  conti- 
nued in  several  parts  of  England,  particularly  in  the  North,  where 
bishop  Tonstal  protested  against  the  Reformation  and  continued  a 
Romanist,  although  he  had  promised  obedience  to  the  laws.  Even 
in  London,  the  cathedrals  of  St.  Paul's  and  Westminster  in  1550 
were  found  not  to  be  wholly  freed  from  the  Romish  services  and 
apparel ;  and  three  years  later  especial  injunctions  were  given  to  the 
lord  president  of  the  North,  in  which  his  attention  was  particularly 
directed  to  the  promotion  of  true  religion  and  the  removal  of  popery. 
In  1552  it  was  discovered  that  the  Romish  service  was  continued 
in  one  of  the  colleges  at  Oxford.     See  Strype  and  Burnet. 

*  Exod.  xxviii.  35. 

t  The  priest  alone  receives  in  the  daily  mass.  Knox  alludes  to 
the  numerous  changes  of  attitude  and  posture  of  the  massing  priest, 
which  are  delineated  in  some  of  the  Romish  books  of  devotion,  and 
also  in  Picart's  Ceremonies. 


184  Knox. 

saith  not  Jesus  Christ,  "  Eat  of  this,  drink  of  this,  all  do 
this  in  remembrance  of  me."  Christ  commanded  not  that 
one  should  gaze  upon  it,  bow,  jerk,  and  beck  thereto,  but 
that  we  should  eat  and  drink  thereof  ourselves,  and  not 
that  we  should  behold  others  do  the  same;  unless  we  would 
confess  the  death  of  Jesus  Christ  not  to  appertain  to  us. 
For  when  I  eat  and  drink  at  that  table,  I  openly  confess  the 
fruit  and  virtue  of  Christ's  body,  of  his  blood,  and  passion, 
to  appertain  to  myself;  and  that  I  am  a  member  of  his 
mystical  body ;  and  that  God  the  Father  is  appeased  with 
me,  notwithstanding  my  first  corruptions  and  present  infir- 
mities. Judge,  brethren,  what  comfort  hath  this  taken  from 
us,  who  will  that  the  sight  thereof  shall  be  sufficient.  I 
would  ask,  first,  if  the  sight  of  corporeal  meat  and  drink 
doth  feed  or  nourish  the  body?  I  think  they  will  say  nay; 
and  I  affirm,  that  the  soul  receives  no  more  profit  in  behold- 
ing another  eat  and  drink  the  Lord's  true  Supper,  (as  for 
their  idolatry  it  is  always  damnable,)  than  the  body  in  be- 
holding another  eat  and  drink,  and  you  receiving  no  part 
thereof. 

But  now  brethren,  let  this  contrariety  be  collected.*  In 
the  Lord's  Supper  are  offered  thanks  for  the  benefits  which 
we  have  received  of  God.  In  the  mass,  the  papist  will 
compel  God  to  grant  all  that  he  asks  of  him,  by  virtue  of 
that  sacrifice ;  and  so  he  alleges  that  God  should  refer 
thanks  unto  him  that  doth  the  mass.  In  the  Supper  of  the 
Lord,  the  partakers  humbly  confess  themselves  redeemed 
only  by  Christ's  blood,  which  once  was  shed.  In  the  mass, 
the  priest  vaunts  himself  to  make  a  sacrifice  for  the  sins  of 
the  quick  and  the  dead.  In  the  Lord's  Supper,  all  the  par- 
takers of  that  table  grant  and  confess  themselves  debtors 
unto  God ;  unable  to  return  thanks  for  the  benefits  which 
we  have  received  of  his  liberality.  In  the  papistical  mass, 
the  priest  alleges  that  God  is  a  debtor  to  him,  and  unto  all 
them  for  whom  he  makes  that  sacrifice ;  so  he  affirms  re- 
mission of  sins  is  to  be  obtained  thereby.  And  in  that,  the 
mass  is  blasphemous  to  Christ's  death.  In  the  Lord's  Sup- 
per, all  sit  at  one  table ;  no  difference  in  habit  or  vestment 
between  the  minister  and  congregation.'!"  In  the  papistical 
mass,  the  priests  are  placed  by  themselves  at  an  altar,  as 

*  Let  these  contradictions  be  examined. 

t  Respecting  the  posture  in  which  the  Lord's  Supper  is  received, 
and  the  habit  of  the  minister,  there  have  always  been  and  are  still 
differences  of  opinion  amongst  Protestants.    Knox  here  refers  to  the 


On  the  Mass.  185 

they  call  it ;  and  are  clad  in  disguised  garments.  In  the 
Lord's  Supper  all  eat  of  one  bread,  and  drink  of  one  cup. 
But  in  the  mischievous  mass,  one  man  did  eat  and  drink  all. 

Consider  now,  beloved  brethren,  what  have  the  fruits  of 
the  mass  been,  even  in  the  greatest  purity.  The  mass  is 
nothing  but  the  invention  of  man,  set  up  for  honouring 
of  God,  without  any  authority  of  God's  word  ;  and  therefore 
it  is  idolatry.  Unto  it  is  added  a  vain,  false,  deceivable, 
and  most  wicked  opinion ;  that  is,  that  by  it  is  obtained 
remission  of  sins  ;  and  therefore,  it  is  abomination  before 
God.  It  is  contrary  to  the  Supper  of  Jesus  Christ,  and  has 
taken  away  the  right  use  and  remembrance  thereof,  and 
therefore  it  is  blasphemous  to  Christ's  death.  Maintain  and 
defend  the  papistical  mass  whoso  list,  this  honour  and  ser- 
vice unto  God  did  all  which  used  the  same.  And  here  I 
speak  not  of  the  most  abominable  abuses,  such  as  buying 
and  selling,  used  now  of  late  by  the  mischievous  priests, 
but  of  the  mass  in  her  high  degree,  and  most  honest  gar- 
ments. Even  of  the  great  gaudeamus  sung  or  said  by 
Gregory  the  great,  as  papists  do  call  him. 

Let  no  man  think,  that  because  I  am  in  the  realm  of 
England,  therefore  I  speak  so  boldly  against  this  abomina- 
tion ;  no,  God  has  taken  that  suspicion  from  me.  For  this 
my  body  lying  in  most  painful  bonds  in  the  midst  of  cruel 
tyrants,*'  his  mercy  and  goodness  prompted  that  the  hand 
should  write,  and  bear  witness  to  the  confession  of  the 
heart  more  abundantly  than  ever  yet  tongue  spake. 

And  here  I  call  my  God  to  record,  that  neither  profit  to 
myself,  hatred  to  any  person  or  persons,  nor  affection  or 
favour  that  I  bear  towards  any  private  man,  causes  me  this 
day  to  speak  as  you  have  heard ;  but  only  the  obedience 
which  I  owe  unto  God  in  ministration  and  showing  of  his 
word,  and  the  common  love  which  I  bear  to  the  salvation 
of  all  men.  For  so  odious  and  abominable  I  know  the 
mass  to  be  in  God's  presence,  that  unless  they  decline  from 
the  same,  they  never  can  attain  to  life.  And,  therefore, 
brethren,  flee  from  that  idolatry  rather  than  from  present 
death. 

methods  adopted  by  the  Swiss  or  Helvetian  Churches,  and  those 
which  followed  their  model ;  but  all  Protestant  Churches  disclaim 
any  adoration  of  the  host,  or  that  there  is  any  sanctity  in  vestments 
which  gives  the  least  efficacy  to  this  ordinance  :  the  aim  of  all  being 
only  that  all  things  be  done  decently  and  in  order.  The  Romish 
garments  have  been  described  in  a  preceding  note. 

*  Knox  alludes  to  his  imprisonment  on  board  the  French  gallies. 


186  Knox. 

Here  would  I  have  spoken  of  the  diversity  of  sacrifices, 
but  neither  time  nor  the  present  opportunity  permit  that  I 
do  so.  I  will  you  should  observe,  that  where  I  say,  there 
remains  no  sacrifice,  neither  yet  are  there  any  priests ;  that 
I  mean,  there  remaineth  no  sacrifice  to  be  offered  for  sin, 
neither  yet  are  there  any  priests  having  power  to  offer  such 
oblations.  Otherwise,  I  do  know  that  all  true  Christians 
are  kings  and  priests,  and  do  daily  offer  unto  God  a  sacri- 
fice most  acceptable;  even  the  mortification  of  their  affec- 
tions, as  Paul  commanded  the  Romans.  But  hereof  may 
not  I  remain  to  speak  at  present. 

Such  doctrine  as  was  taught  in  your  audience,  on  Sun- 
day before  noon,  I  will  prove,  as  opportunity  will  permit, 
by  God's  Scriptures,  not  only  to  be  unprofitable,  but  also 
erroneous  and  deceivable.  But  first,  according  to  my  pro- 
mise, I  will  send  unto  the  teacher,  the  extract  thereof  to  add 
or  diminish,  as  by  his  wisdom  shall  be  thought  most  expe- 
dient. For  God  knoweth  my  mind  is  not  captiously  in- 
clined to  entrap  men  in  words.  But,  my  only  desire  being, 
that  ye,  my  audience,  may  be  instructed  in  the  verity; 
wherefrom  dissenteth  some  doctrine  taught  you,  (if  I  have 
collected  it  truly,)  it  moves  me  to  speak  against  all  that 
may  have  appearance  of  lies  and  superstition. 

And  pray  with  me,  brethren,  that  the  Spirit  may  be  min- 
istered unto  me  in  abundance,  to  speak  at  all  limes  as  it 
becomes  a  true  messenger.  And  I  will  likewise  pray  that 
ye  may  hear,  understand,  and  obey  with  all  reverence,  the 
good  will  of  God,  declared  unto  the  world  by  Jesus  Christ, 
whose  omnipotent  Spirit  remain  with  you  for  ever.  Amen. 
Give  the  glory  to  God  alone. 

John  Knox. 


On  the  Mass.  187 

NOTE  referred  to  in  page  160. 

Knox  here  refers  "  to  the  greater  litany"  of  the  church  of  Rome, 
which  that  church  ascribes  to  pope  Gregory  I.  Many  writers,  how- 
ever, consider  that  the  invocations  to  saints  contained  therein  were 
added  by  later  popes  in  more  corrupt  times.  (See  Wheatly  and 
others.)  Basnage,  a  divine  of  the  reformed  church,  and  an  able  ec- 
clesiastical historian,  notices  the  subject  of  ancient  litanies  very  fully 
in  his  history  of  the  church,  (p.  4.  liv.  xxi.  ch.  3.)  The  term  originally 
signified,  prayers  offered  in  the  public  services  of  the  church ;  but  in 
the  sixth  century  it  was  applied  to  processions  made  from  one  church 
to  another,  in  times  of  public  calamity,  when  psalms  were  sung  and 
prayers  offered,  which  latter  were  also  called  rogations  in  France. 
During  the  sixth  century  they  were  very  common  in  France,  Spain, 
Italy,  and  other  countries.  Basnage  then  shows,  that  Mamertus, 
bishop  of  Vienna,  was  the  original  author  of  "  the  great  litany," 
which  doubtless  was  compiled  from  the  prayers  used  in  the  preced- 
ing centuries,  and  that  it  was  addressed  to  God  alone,  to  deprecate 
his  wrath.  Mamertus  lived  about  a.  d.  460.  (See  Gregor.  Turro.  lib. 
ii.  sec.  34;  also  Dupin,  cent.  v.  art.  Sidonius.)  Basnage  further  states, 
that  the  early  litanies  are  described  as  supplications  addressed  only 
to  the  Almighty,  without  any  mention  of  saints.  He  considers  that 
the  assertions  of  some  Romish  writers,  who  represent  the  ancient  li- 
tanies as  containing  invocations  to  saints,  are  wholly  unfounded; 
while  it  is  admitted  by  the  best  authorities,  that  "the  earliest  lita- 
nies now  extant,  which  contain  addresses  to  saints,  were  not 
written  before  the  conclusion  of  the  eighth  or  the  beginning  of  the 
ninth  centuries."  The  litanies,  when  regularly  celebrated,  were 
recited  in  Ascension  week ;  persons  walked  in  the  processions  bare- 
footed and  fasting.  In  a  work  intitled,  "La  liturgie  ancienne  et 
moderne,"  Paris  1752;  it  is  stated  that  the  litanies  in  an  an- 
cient Roman  ritual  contain  only  "  Kyrie  eleison,  Christe  eleison," 
(Lord  have  mercy  upon  us,  Christ  have  mercy  upon  us,)  repeated  a 
hundred  times,  without  invocation  of  saints.  Leo  III.,  who  was 
pope  a.  d.  800,  is  said  to  have  been  the  first  who  introduced  them  at 
Rome  as  regular  formularies. 

The  historical  event  referred  to  by  Knox  is  thus  related  by  the 
earliest  biographers  of  Gregory.  In  590,  Rome  suffered  very  severely 
from  an  infectious  distemper,  when  Gregory,  not  then  installed  in  the 
popedom,  preached  a  sermon,  earnestly  calling  upon  the  people  to 
repent.  The  conclusion  is  preserved  in  his  works,  and  contains  an 
exhortation  to  the  people  to  unite  publicly  in  supplication  to  God,  ap- 
pointing that  they  should  meet  at  day-break  in  seven  different  com- 
panies, according  to  their  respective  ages,  sex,  and  stations,  and 
walk  in  seven  processions,  reciting  litanies  or  supplications,  till  they 
all  met  at  one  place.  They  did  so,  and  proceeded  singing  and  ut- 
tering the  words,  "  Lord  have  mercy  upon  us."  In  the  space  of  one 
hour,  while  thus  engaged,  eighty  persons  fell  to  the  ground,  a;id 
breathed  their  last.  (Vit.  Greg,  a  Jo.  Diac.  xlii.  et  seq.  See  also  Fleury 
liv.  35,  $  1.  Baron.  Annal.  590,  p.  6.)  Baronius  relates,  that  Gregory 
caused  an  image  of  the  virgin  to  be  carried  on  this  occasion.  With 
regard  to  the  persons  who  died  while  thus  engaged,  we  may  remem- 
ber, that  the  plague  then  raged  fiercely,  and  doubtless  many  had 
assembled  who  were  already  infected  by  it.  Such  deaths  occurred 
in  the  congregations  assembled  in  London  during  the  plague  of  1666. 

There  is  no  account  which  shows  what  were  the  litanies  used  at  this 
time ;  and  the  mention  of  litanies  in  the  writings  of  Gregory,  when  he 
exhorts  the  people  to  use  them  upon  other  and  subsequent  occasions, 


188  Knox. 

speaks  of  them  as  supplications  to  the  Lord,  in  terms  which  could 
hardly  have  been  employed  had  they  contained  invocations  to  saints. 
(Greg.  Op.  prefix,  ad  ep.  lib.  2.  ep.  ix.  45.)  There  are  passages  in 
Gregory's  antiphonary,  sacramentary,  and  epistles,  which  show  that 
he  thought  benefit  was  to  be  derived  from  the  intercession  of  saints ; 
but  the  sacramentary,  which  makes  the  most  express  mention  of  this 
superstitious  practice,  does  it  as  a  commemoration,  and  an  expres- 
sion of  veneration  for  their  memories,  as  aiding  mankind  by  their 
prayers.  Although  this  deserves  severe  censure,  it  is  not  the  direct 
invocation  contained  in  the  popish  litanies,  and  it  should  be  observed, 
that  Dupin,  a  Roman  catholic,  says  it  is  very  certain  that  these  parts 
of  Gregory's  writings  were  interpolated  in  later  days.  Neither  has 
any  Romish  historian  of  early  or  later  date  stated  that  Gregory  used 
invocations  of  saints  in  this  litany.  Gregory  of  Tours,  who  lived  sub- 
sequently, and  was  much  farther  gone  in  superstition,  mentions  the 
particulars  of  this  event,  and  also  refers  more  than  once  to  the  sub- 
ject of  litanies,  but  speaks  of  them  so  as  to  confirm  the  statement  of 
Basnage.  (Gregor.  Turro.  lib.  x.  $  1 ;  see  also  his  account  of  Quin- 
tianus's  prayers  for  rain.) 

These  observations  are  not  made  with  a  view  to  palliate  the  su- 
perstitions which  were  introduced  into  the  church  by  Gregory  or  his 
predecessors,  nor  to  excuse  the  conduct  of  the  former  in  any  respect, 
but  merely  as  a  fuller  and  more  correct  historical  account,  which 
the  statement  of  Knox  appeared  to  render  necessary. 

"  The  great  litany"  used  for  many  centuries  by  the  church  of  Rome, 
undoubtedly  contains  several  excellent  prayers  used  in  the  early 
ages  of  the  church,  but  commences  by  enumerating  the  names  of 
many  saints,  with  an  entreaty  that  they  would  pray  for  us.  The  ex- 
amination of  various  copies,  presents  a  striking  and  painful  exhibi- 
tion of  the  manner  in  which  these  names  were  adopted  and  changed 
at  different  periods,  previous  to  the  council  of  Trent.  The  acts  of  the 
general  chapters  of  the  preaching  friars,  a.  d.  1285  and  1286,  contain 
directions  to  introduce  four  saints  into  the  litany,  only  one  of  which 
is  found  at  the  present  time.  (Thes.  Anec.  vol.  iv.  p.  1812,  1816.)  On 
comparing  "the  greater  litany,"  as  it  at  present  stands,  (see  the 
Rituale  Rom.  Plantin,  1770,  and  others,)  with  a  breviaiy  printed  at 
Venice  in  1497,  it  appears  that  no  less  than  ten  saints,  out  of  fifty- 
three  mentioned  by  name  in  the  earlier  works,  are  now  omitted. 
Another  breviary,  printed  at  Lyons  in  1499,  contains  fifty-seven!  The 
litany  in  the  Salisbury  missals  of  1541  and  1556  contains  a  hundred 
and  eighty  saints.  It  should  also  be  remarked,  that  these  are  in  ad- 
dition to  the  general  invocation  of  all  angels,  martyrs,  popes,  monks, 
nuns,  &c. — and  a  more  extended  examination  would  doubtless  show 
that  many  other  individual  names  had  also  been  included  at  different 
times. 

When  the  light  of  the  Reformation  began  to  display  the  gross  su- 
perstitions of  popery,  the  variety  of  formularies  used  in  the  church 
of  Rome  was  a  subject  which  came  under  the  notice  of  the  council 
of  Trent.  But  it  remained  one  of  the  last  for  consideration,  and  the 
council  being  in  haste  to  conclude  their  sittings,  committed  the  re- 
formation of  the  service  book  to  the  pope;  it  was  accordingly  set 
forth  in  a  corrected  form  by  Pius  V.  The  Roman  litany  now  con- 
tains direct  invocations  to  forty-three  individuals,  (those  included 
under  general  appellations  are  innumerable,)  and  to  use  any  other 
formulary  designedly,  and  without  what  the  pope  may  consider  a 
reasonable  cause,  is  declared  to  be  a  mortal  sin!  Decret.  Con.  Tri- 
dent. Sess.  ult.  Decern.  4,  1563.  Ed.  Colonke,  1564.  See  also  Declar. 
Gallemart.     Lugdun.   1676,  p.  791. 


OF  THE  LORD'S  SUPPER 


Here  is  briefly  declared  in  a  sum,  according  to  the  holy 
Scriptures,  what  opinion  we  Christians  have  of  the 
Lord's  Supper,  called  The  Sacrament  of  the  body  and 
blood  of  our  Saviour  Jesus  Christ. 

BY    JOHN    KNOX. 


First,  we  confess  that  it  is  a  holy  action,  ordained  of 
God,  in  the  which  the  Lord  Jesus,  by  earthly  and  visible 
things  set  before  us,  lifts  us  up  unto  heavenly  and  invisible 
things.  And  that  when  he  had  prepared  his  spiritual  ban- 
quet, he  witnessed  that  he  himself  was  the  lively*  bread 
wherewith  our  souls  are  fed  unto  everlasting  life.  And, 
therefore,  in  setting  forth  bread  and  wine  to  eat  and  drink, 
he  confirms  and  seals  up  to  us  his  promise  and  communion, 
that  is,  that  we  shall  be  partakers  with  him  in  his  kingdom; 
and  he  represents  unto  us,  and  makes  plain  to  our  senses, 
his  heavenly  gifts.  And  also  gives  unto  us  himself,  to  be 
received  with  faith,  and  not  with  mouth,  nor  yet  by  trans- 
fusion of  substance ;  but  so,  through  the  virtuef  of  the 
Holy  Ghost,  that  we  being  fed  with  his  flesh,  and  refreshed 
with  his  blood,  may  be  renewed  both  unto  true  godliness 
and  to  immortality.  And  also  that  herewith  the  Lord  Jesus 
gathered  us  unto  one  visible  body,  so  that  we  are  members 
one  of  another,  and  make  altogether  one  body,  whereof 
Jesus  Christ  is  the  only  Head ;  and,  finally,  that  by  the 
same  sacrament  the  Lord  calls  us  to  the  remembrance  of 
his  death  and  passion,  to  stir  up  our  hearts  to  praise  his 
most  holy  name. 

Furthermore,  we  acknowledge  that  this  sacrament  ought 
to  be  come  unto  reverently,  considering  there  is  exhibited 
and  given  a  testimony  of  the  wonderful  society  and  knitting 
together  of  the  Lord  Jesus  and  of  the  receivers  :  and  also 
that  there  is  included  and  contained  in  this  sacrament  that 
*  Living.  f  Power. 

knox.  19  189 


190  Knox. — Of  the  Lord's  Supper. 

he  will  preserve  his  church.  For  herein  we  are  command- 
ed to  show  the  Lord's  death  until  he  come.  Also  we 
believe  that  it  is  a  confession,  wherein  we  show  what  kind 
of  doctrine  we  profess,  and  what  congregation  we  join 
ourselves  unto.  And  likewise,  that  it  is  a  bond  of  mutual 
love  amongst  us.  And,  finally,  we  believe  that  all  the 
comers  unto  this  holy  Supper  must  bring  with  them  their 
conversion  unto  the  Lord,  by  unfeigned  repentance  in  faith ; 
and  in  this  sacrament  receive  the  seals  and  confirmation  of 
their  faith ;  and  yet  must  in  nowise  think  that  for  this 
work's  sake  their  sins  are  forgiven. 

And  as  concerning  these  words,  "  Hoc  est  corpus  meum," 
(this  is  my  body,)  on  which  the  papists  depend  so  much, 
saying  that  we  must  needs  believe  that  the  bread  and  wine 
are  transubstantiated  unto  Christ's  body  and  blood  :  we 
declare,  that  it  is  no  article  of  our  faith,  which  can  save 
us,  nor  unto  which  we  are  bound  upon  pain  of  eternal  dam- 
nation. For  if  we  should  believe  that  Christ's  real  natural 
body,  both  flesh  and  blood,  were  naturally  in  the  bread 
and  wine,  that  should  not  save  us,  seeing  many  believe 
that,  and  yet  receive  it  to  their  damnation.  For  it  is  not 
his  presence  in  the  bread  that  can  save  us,  but  his  presence 
in  our  hearts,  through  faith  in  his  blood,  which  hath  washed 
out  our  sins,  and  pacified  his  Father's  wrath  towards  us. 
And  again,  if  we  do  not  believe  his  bodily  presence  in  the 
bread  and  wine,  that  shall  not  damn  us,  but  the  absence 
out  of  our  hearts  through  unbelief. 

Now,  if  they  would  here  object,  that  though  it  be  truth, 
that  the  absence  out  of  the  bread  could  not  damn  us,  yet 
are  we  bound  to  believe  it  because  of  God's  word,  saying, 
"  This  is  my  body ;"  which  whoso  believeth  not,  as  much 
as  in  him  lieth,  maketh  God  a  liar.  And,  therefore,  an  obsti- 
nate mind  not  to  believe  his  word  may  be  our  damnation. 
To  this  we  answer,  that  we  believe  God's  word,  and  con- 
fess that  it  is  true,  but  not  so  to  be  understood  as  the  papists 
grossly  affirm.  For  in  the  sacrament  we  receive  Jesus 
Christ  spiritually,  as  did  the  fathers  of  the  Old  Testament, 
according  to  St.  Paul's  saying.  And  if  men  would  well 
weigh,  how  that  Christ,  ordaining  his  holy  sacrament  of 
his  body  and  blood,  spake  these  words  sacramentally, 
doubtless  they  would  never  so  grossly  and  foolishly  under- 
stand them,  contrary  to  all  the  scriptures,  and  to  the  exposi- 
tion of  Augustine,  Jerome,  Fulgentius,  Vigilius,  Origen,  and 
many  other  godly  writers. 


NOTABLE  AND  COMFORTABLE  EXPOSITION 

OF 

M.  JOHN  KNOX, 

UPON 

THE   FOURTH   OF   MATTHEW, 

CONCERNING  THE  TEMPTATIONS  OF  CHRIST. 


FIRST  HAD  IN  THE  PUBLIC  CHURCH,  AND  AFTERWARDS  WRITTEN  FOR  THE 

COMFORT  OF  CERTAIN  PRIVATE  FRIENDS,  AND  NOW  PUBLISHED 

FOR  THE    BENEFIT  OF  ALL  THAT  FEAR  GOD. 


191 


This  exposition  upon  the  temptations  of  Christ  was  printed  in 
London  by  John  Field  in  1583.  He  dedicates  it  to  mistress  Anne 
Prouze,  of  Exeter,  from  whom  he  had  received  the  manuscript.  She 
was  the  widow  of  a  minister  named  Deering,  who  died  in  1576,  and 
whose  views,  as  to  doctrine  and  discipline,  were  in  many  respects 
very  similar  to  those  of  Knox.  The  precise  time  when  it  was  writ- 
ten does  not  appear,  but  it  is  in  the  manuscript  volume  containing 
his  early  pieces,  mentioned  by  Crawford,  and  now  in  the  possession 
of  Dr.  McCrie,  who  kindly  supplied  the  transcript  for  this  work. 

In  his  letter  to  Mr.  Locke,  dated  December  1556,  (see  p.  453,) 
Knox  mentions  that  he  sent  him  his  "  Judgment  upon  the  first 
Temptation  of  Christ,"  which  he  had  written  when  in  Scotland. 


192 


ITPOjV 


THE  FIRST  TEMPTATION  OF  CHRIST. 


Matthew. — Chapter  the  Fourth. 

"  Then  Jesus  was  led  by  the  Spirit  into  the  desert ',  that 
he  should  be  tempted  of  the  devil." 

The  cause  moving  me  to  treat  of  this  place  of  Scripture 
is,  that  such  as  by  the  inscrutable  providence  of  God  fall 
into  divers  temptations,  judge  not  themselves  by  reason 
thereof  to  be  less  acceptable  in  God's  presence.  But,  on 
the  contrary,  having  the  way  prepared  to  victory  by  Christ 
Jesus,  they  shall  not  fear  above  measure  the  crafty  assaults 
of  that  subtle  serpent  satan — but  with  joy  and  bold  courage, 
having  such  a  guide  as  here  is  pointed  forth,  such  a  cham- 
pion, and  such  weapons  as  here  are  to  be  found,  (if  with 
obedience  we  will  hear,  and  unfeigned  faith  believe,)  we 
may  assure  ourselves  of  God's  present  favour,  and  of  final 
victory,  by  the  means  of  Him,  who,  for  our  safeguard  and 
deliverance,  entered  in  the  battle,  and  triumphed  over  his 
adversary,  and  all  his  raging  fury.  And  that  this  being 
heard  and  understood,  may  the  better  be  kept  in  memory  ; 
this  order,  by  God's  grace,  we  purpose  to  observe,  in  treat- 
ing the  matter,  First,  What  this  word  temptation  meaneth, 
and  how  it  is  used  within  the  Scriptures.  Secondly,  Who 
is  here  tempted,  and  at  what  lime  this  temptation  happen- 
ed. Thirdly,  How  and  by  what  means  he  was  tempted. 
Fourthly,  Why  he  should  suffer  these  temptations,  and 
what  fruit  ensues  to  us  from  the  same. 

First,  Temptation,  or  to  tempt,  in  the  Scriptures  of  God, 
is  called  to  try,  to  prove,  or  to  assault  the  valour,  the  power, 
the  will,  the  pleasure,  or  the  wisdom — whether  it  be  of  God, 
or  of  creatures.  And  it  is  taken  sometimes  in  good  part, 
as  when  it  is  said  that  God  tempted  Abraham ;  God  tempted 
the  people  of  Israel ;  that  is,  God  did  try  and  examine  them, 
19*  193 


194  Knox. 

not  for  his  own  knowledge,  to  whom  nothing  is  hid,  but  to 
certify  others  how  obedient  Abraham  was  to  God's  com- 
mandment, and  how  weak  and  inferior  the  Israelites  were 
in  their  journey  towards  the  promised  land.  And  this 
temptation  is  always  good,  because  it  proceeds  immediately 
from  God,  to  open  and  make  manifest  the  secret  motions 
of  men's  hearts,  the  puissance  and  power  of  God's  word, 
and  the  great  lenity  and  gentleness  of  God  towards  the 
iniquities  (yea,  horrible  sins  and  rebellions)  of  those  whom 
he  hath  received  into  his  regimen  and  care.  For  who 
could  have  believed  that  the  bare  word  of  God  could  so 
have  moved  the  heart  and  affections  of  Abraham,  that  to 
obey  God's  commandment  he  determined  to  kill,  with  his 
own  hand,  his  best  beloved  son  Isaac?  who  could  have 
trusted  that,  so  many  torments  as  Job  suffered,  he  should 
not  speak  in  all  his  great  temptations  one  foolish  word 
against  God?  or  who  could  have  thought  that  God  so  mer- 
cifully should  have  pardoned  so  many,  and  so  manifest 
transgressions  committed  by  his  people  in  the  desert,  and 
yet  that  his  mercy  never  utterly  left  them,  but  still  con- 
tinued with  them,  till  at  length  he  performed  his  promise 
made  to  Abraham  ?  Who,  I  say,  would  have  been  per- 
suaded of  these  things,  unless  by  trials  and  temptations 
taken  of  his  creatures  by  God,  they  had  come  by  revelation 
made  in  his  Holy  Scriptures  to  our  knowledge?  And  so 
this  kind  of  temptation*  is  profitable,  good,  and  necessary, 
as  a  thing  proceeding  from  God,  who  is  the  fountain  of  all 
goodness,  to  the  manifestation  of  his  own  glory,  and  to 
the  profit  of  the  sufferer,  however  the  flesh  may  judge  in 
the  hour  of  temptation.  Otherwise  temptation,  or  to  tempt, 
is  taken  in  evil  part ;  that  is,  he  that  assaults  or  assails 
intends  destruction  and  confusion  to  him  that  is  assaulted. 
As  when  satan  tempted  the  woman  in  the  garden,  Job  by 
divers  tribulations,  and  David  by  adultery.  The  scribes 
and  pharisees  tempted  Christ  by  divers  means,  questions, 
and  subtleties.  And  of  this  matter,  saith  St.  James,  "  God 
tempteth  no  man;"  that  is,  by  temptation  proceeding  imme- 
diately from  him,  he  intends  no  man's  destruction.  And 
here  you  shall  note,  that  although  satan  appear  sometimes 
to  prevail  against  God's  elect,  yet  he  is  ever  frustrated  of 
his  final  purpose.  By  temptation  he  led  Eve  and  David 
from  the  obedience  of  God,  but  he  could  not  retain  them 

*  "  Temptation"  is  frequently  used  by  the  Reformers  to  express 
what  is  now  meant  by  •'trial." 


Upon  the  Jirst  Temptation  of  Christ.  1 95 

for  ever  under  his  thraldom.  Power  was  granted  to  him 
to  spoil  Job  of  his  substance  and  children,  and  to  strike  his 
body  with  a  plague  and  sickness  most  vile  and  fearful,  but 
he  could  not  compel  his  mouth  to  blaspheme  God's  majes- 
ty; and,  therefore,  although  we  are  laid  open  sometimes, 
as  it  were,  to  tribulation  for  a  time,  it  is  that  when  he  has 
poured  forth  the  venom  of  his  malice  against  God's  elect, 
it  may  return  to  his  own  confusion,  and  that  the  deliver- 
ance of  God's  children  may  be  more  to  his  glory,  and  the 
comfort  of  the  afflicted:  knowing  that  his  hand  is  so  power- 
ful, his  mercy  and  good- will  so  prompt,  that  he  delivers  his 
little  ones  from  their  cruel  enemy,  even  as  David  did  his 
sheep  and  lambs  from  the  mouth  of  the  lion.  For  a  bene- 
fit received  in  extreme  danger  more  moves  us  than  the  pre- 
servation from  ten  thousand  perils,  so  that  we  fall  not  into 
them.  And  yet  to  preserve  from  dangers  and  perils  so  that 
we  fall  not  into  them,  whether  they  are  of  body  or  spirit, 
is  no  less  the  work  of  God,  than  to  deliver  from  them;  but 
the  weakness  of  our  faith  does  not  perceive  it;  this  I  leave 
at  the  present. 

Also;  to  tempt  means  simply  to  prove,  or  try  without 
any  determinate  purpose  of  profit  or  damage  to  ensue;  as 
when  the  mind  doubteth  of  any  thing,  and  therein  desires 
to  be  satisfied,  without  great  love  or  extreme  hatred  of  the 
thing  that  is  tempted  or  tried.  As  the  queen  of  Sheba 
came  to  tempt  Solomon  in  subtle  questions.  David  tempt- 
ed, that  is,  tried  himself  if  he  could  go  in  harness.  (1  Sam. 
xvii.)  And  Gideon  said,  Let  not  thine  anger  kindle  against 
me,  if  I  tempt  thee  this  once  again.  This  famous  queen, 
not  fully  trusting  the  report  and  fame  that  was  spread  of 
Solomon,  by  subtle  questions  desired  to  prove  his  wisdom; 
at  the  first,  neither  extremely  hating  nor  fervently  loving 
the  person  of  the  king.  And  David,  as  a  man  not  accus- 
tomed to  harness,  would  try  how  he  was  able  to  go,  and 
behave  and  fashion  himself  therein,  before  he  would  hazard 
battle  with  Goliath  so  armed.  And  Gideon,  not  satisfied 
in  his  conscience  by  the  first  sign  that  he  received,  desired, 
without  contempt  or  hatred  of  God,  a  second  time  to  be 
certified  of  his  vocation.  In  this  sense  must  the  apostle  be 
expounded  when  he  commands  us  to  tempt,  that  is,  to  try 
and  examine  ourselves,  if  we  stand  in  the  faith.  Thus 
much  for  the  term. 

Now  to  the  person  tempted,  and  to  the  time  and  place 
of  his  temptation.     The  person  tempted  is  the  only  well- 


196  Knox. 

beloved  Son  of  God;  the  time  was  immediately  after  his 
baptism ;  and  the  place  was  the  desert  or  wilderness.  But 
that  we  derive  advantage  from  what  is  related,  we  must 
consider  the  same  more  profoundly.  That  the  Son  of  God 
was  thus  tempted  gives  instruction  to  us,  that  temptations, 
although  they  be  ever  so  grievous  and  fearful,  do  not  sepa- 
rate us  from  God's  favour  and  mercy,  but  rather  declare 
the  great  graces  of  God  to  appertain  to  us,  which  makes 
Satan  to  rage  as  a  roaring  lion;  for  against  none  does  he 
so  fiercely  fight,  as  against  those  of  whose  hearts  Christ 
has  taken  possession. 

The  time  of  Christ's  temptation  is  here  most  diligently 
to  be  noted.  And  that  was,  as  Mark  and  Luke  witness, 
immediately  after  the  voice  of  God  the  Father  had  com- 
mended his  Son  to  the  world,  and  had  visibly  pointed  to 
him  by  the  sign  of  the  Holy  Ghost ;  he  was  led  or  moved 
by  the  Spirit  to  go  to  a  wilderness,  where  forty  days  he  re- 
mained fasting  among  the  wild  beasts.  This  Spirit  which 
led  Christ  into  the  wilderness  was  not  the  devil,  but  the  holy 
Spirit  of  God  the  Father,  by  whom  Christ,  as  touching  his 
human  and  manly  nature,  was  conducted  and  led ;  likewise 
by  the  same  Spirit  he  was  strengthened  and  made  strong, 
and,  finally,  raised  up  from  the  dead.  The  Spirit  of  God, 
I  say,  led  Christ  to  the  place  of  his  battle,  where  he  en- 
dured the  combat  for  the  whole  forty  days  and  nights.  As 
Luke  saith,  "  He  was  tempted,"  but  in  the  end  most  vehe- 
mently, after  his  continual  fasting,  and  that  he  began  to  be 
hungry.  Upon  this  forty  days  and  this  fasting  of  Christ 
do  our  papists  found  and  build  their  Lent;  for,  say  they, 
all  the  actions  of  Christ  are  our  instructions;  what  he  did 
we  ought  to  follow.  But  he  fasted  forty  days,  therefore  we 
ought  to  do  the  like.  I  answer,  that  if  we  ought  to  follow 
all  Christ's  actions,  then  ought  we  neither  to  eat  or  drink 
for  the  space  of  forty  days,  for  so  fasted  Christ:  we  ought 
to  go  upon  the  waters  with  our  feet;  to  cast  out  devils  by 
our  word;  to  heal  and  cure  all  sorts  of  maladies;  to  call 
again  the  dead  to  life;  for  so  did  Christ.  This  I  write  only 
that  men  may  see  the  vanity  of  those  who,  boasting  them- 
selves of  wisdom,  are  become  mad  fools. 

Did  Christ  fast  thus  forty  days  to  teach  us  superstitious 
fasting?  Can  the  papists  assure  me,  or  any  other  man, 
which  were  the  forty  days  that  Christ  fasted?  plain  it  is 
he  fasted  the  forty  days  and  nights  that  immediately  fol- 
lowed his  baptism,  but  which  they  were,  or  in  what  month 


Upon  the  first  Temptation  of  Christ.  197 

was  the  day  of  his  baptism,  Scripture  does  not  express ; 
and  although  the  day  were  expressed,  am  I  or  any  Chris- 
tian bound  to  counterfeit  Christ's  actions  as  the  ape  coun- 
terfeits the  act  or  work  of  man?  He  himself  requires  no 
such  obedience  of  his  true  followers,  but  saith  to  the  apos- 
tles, "  Go  and  preach  the  gospel  to  all  nations,  baptizing 
them  in  the  name  of  the  Father,  the  Son,  and  the  Holy 
Ghost;  commanding  them  to  observe  and  keep  all  that  I 
have  commanded  you."  Here  Christ  Jesus  requires  the 
observance  of  his  precepts  and  commandments,  not  of  his 
actions,  except  in  so  far  as  he  had  also  commanded  them; 
and  so  must  the  apostle  be  understood  when  he  saith,  "  Be 
followers  of  Christ,  for  Christ  hath  suffered  for  us,  that  we 
should  follow  his  footsteps,"  which  cannot  be  understood  of 
every  action  of  Christ,  either  in  the  mystery  of  our  re- 
demption, or  in  his  actions  and  marvellous  works,  but  only 
of  those  which  he  hath  commanded  us  to  observe.  But 
where  the  papists  are  so  diligent  in  establishing  their  dreams 
and  fantasies,  they  lose  the  profit  that  here  is  to  be  gathered, 
— that  is,  why  Christ  fasted  those  forty  days;  which  were 
a  doctrine  more  necessary  for  Christians,  than  to  corrupt 
the  simple  hearts  with  superstition,  as  though  the  wisdom 
of  God,  Christ  Jesus,  had  taught  us  no  other  mystery  by 
his  fasting  than  the  abstinence  from  flesh,  or  once  on  the 
day  to  eat  flesh,  for  the  space  of  forty  days.  God  hath 
taken  a  just  vengeance  upon  the  pride  of  such  men,  while 
he  thus  confounds  the  wisdom  of  those  that  do  most  glory 
in  wisdom,  and  strikes  with  blindness  such  as  will  be  guides 
and  lanterns  to  the  feet  of  others,  and  yet  refuse  them- 
selves to  hear  or  follow  the  light  of  God's  word.  From  such 
deliver  thy  poor  flock,  O  Lord ! 

The  causes  of  Christ's  fasting  these  forty  days  I  find 
chiefly  to  be  two:  The  first,  to  witness  to  the  world  the 
dignity  and  excellence  of  his  vocation,  which  Christ,  after 
his  baptism,  was  to  take  upon  him  openly :  The  other,  to 
declare  that  he  entered  into  battle  willingly  for  our  cause, 
and  does,  as  it  were,  provoke  his  adversary  to  assault  him: 
although  Christ  Jesus,  in  the  eternal  counsel  of  his  Father, 
was  appointed  to  be  the  Prince  of  peace,  the  angel  (that 
is,  the  messenger)  of  his  testament,  and  he  alone  that  could 
fight  our  battles  for  us,  yet  he  did  not  enter  in  execution  of 
it,  in  the  sight  of  men,  till  he  was  commended  to  mankind 
by  the  voice  of  his  heavenly  Father ;  and  as  he  was  placed 
and  anointed  by  the  Holy  Ghost  by  a  visible  sign  given  to 


198  Knox. 

the  eyes  of  men.  After  which  time  he  was  led  to  the  de- 
sert, and  fasted,  as  before  is  said;  and  this  he  did  to  teach 
us  with  what  fear,  carefulness,  and  reverence  the  messen- 
gers of  the  word  ought  to  enter  on  their  vocation,  which  is 
not  only  most  excellent  (for  who  is  worthy  to  be  God's  am- 
bassador?) but  also  subject  to  most  extreme  troubles  and 
dangers.  For  he  that  is  appointed  pastor,  watchman,  or 
preacher,  if  he  feed  not  with  his  whole  power,  if  he  warn 
and  admonish  not  when  he  sees  the  snare  come,  and  if,  in 
doctrine,  he  divide  not  the  word  righteously,  the  blood  and 
souls  of  those  that  perish  for  lack  of  food,  admonition,  and 
doctrine,  shall  be  required  of  his  hand. 

But  to  our  purpose ;  that  Christ  exceeded  not  the  space 
of  forty  days  in  his  fasting,  he  did  it  to  the  imitation  of 
Moses  and  Elias;  of  whom,  the  one  before  the  receiving  of 
the  law,  and  the  other  before  the  communication  and  rea- 
soning which  he  had  with  God  in  mount  Horeb,  in  which 
he  was  commanded  to  anoint  Hazael  king  over  Syria,  and 
Jehu  king  over  Israel,  and  Elisha  to  be  prophet,  fasted 
the  same  number  of  days.  The  events  that  ensued  and 
followed  this  supernatural  fasting  of  these  two  servants  of 
God,  Moses  and  Elias,  impaired  and  diminished  the  tyranny 
of  the  kingdom  of  satan.  For  by  the  law  came  the  know- 
ledge of  sin,  the  damnation  of  such  impieties,  specially  of 
idolatry,  and  such  as  the  devil  had  invented;  and,  finally, 
by  the  law  came  such  a  revelation  of  God's  will,  that  no 
man  could  justly  afterward  excuse  his  sin  by  ignorance,  by 
which  the  devil  before  had  blinded  many.  So  that  the  law, 
although  it  might  not  renew  and  purge  the  heart,  for  that 
the  Spirit  of  Christ  Jesus  worketh  by  faith  only,  yet  it  was 
a  bridle  that  did  hinder  and  stay  the  rage  of  external  wick- 
edness in  many,  and  was  a  schoolmaster  that  led  unto 
Christ.  For  when  man  can  find  no  power  in  himself  to  do 
that  which  is  commanded,  and  perfectly  understands,  and 
when  he  believes  that  the  curse  of  God  is  pronounced 
against  all  those  that  abide  not  in  every  thing  that  is  com- 
manded in  God's  law  to  do  them — the  man,  I  say,  that  un- 
derstands and  knows  his  own  corrupt  nature  and  God's 
severe  judgment,  most  gladly  will  receive  the  free  redemp- 
tion offered  by  Christ  Jesus,  which  is  the  only  victory  that 
overthrows  satan  and  his  power.  And  so  by  the  giving  of 
the  law  God  greatly  weakened,  impaired,  and  made  frail 
the  tyranny  and  kingdom  of  the  devil.  In  the  days  of 
Elias,  the  devil  had  so  prevailed    that  kings   and  rulers 


Upon  the  first  Temptation  of  Christ.  199 

made  open  war  against  God,  killing  his  prophets,  destroy- 
ing his  ordinances,  and  building  up  idolatry;  which  did  so 
prevail,  that  the  prophet  complained  that  of  all  the  true 
fearers  and  worshippers  of  God  he  was  left  alone,  and 
wicked  Jezebel  sought  his  life  also.  After  this,  his  fasting 
and  complaint,  he  was  sent  by  God  to  anoint  the  persons 
aforenamed,  who  took  such  vengeance  upon  the  wicked 
and  obstinate  idolaters,  that  he  who  escaped  the  sword  of 
Hazael  fell  into  the  hands  of  Jehu,  and  those  whom  Jehu 
left,  escaped  not  God's  vengeance  under  Elisha. 

The  remembrance  of  this  was  fearful  to  satan,  for,  at  the 
coming  of  Christ  Jesus,  impiety  was  in  the  highest  de- 
gree amongst  those  that  pretended  most  knowledge  of 
God's  will;  and  satan  was  at  such  rest  in  his  kingdom, 
that  the  priests,  scribes,  and  pharisees  had  taken  away  the 
key  of  knowledge;  that  is,  they  had  so  obscured  and  dark- 
ened God's  Holy  Scriptures,  by  false  glosses  and  vain  tra- 
ditions, that  neither  would  they  enter  themselves  into  the 
kingdom  of  God,  nor  suffer  and  permit  others  to  enter; 
but  with  violence  restrained,  and  with  tyranny  struck  back 
from  the  right  way,  that  is,  from  Christ  Jesus  himself,  such 
as  would  have  entered  into  the  possession  of  life  everlast- 
ing by  him.  Satan,  I  say,  having  such  dominion  over  the 
chief  rulers  of  the  visible  church,  and  espying  in  Christ 
such  graces  as  before  he  had  not  seen  in  man,  and  consid- 
ering him  to  follow  in  fasting  the  footsteps  of  Moses  and 
Elias,  no  doubt  greatly  feared  that  the  quietness  and  rest 
of  his  most  obedient  servants,  the  priests  and  their  adhe- 
rents, would  be  troubled  by  Christ.  And,  therefore,  by  all 
engines  and  craft,  he  assaults  him  to  see  what  advantage 
he  could  have  of  him.  And  Christ  did  not  repel  him,  as 
by  the  power  of  his  Godhead  he  might  have  done,  that  he 
should  not  tempt  him,  but  permitted  him  to  spend  all  his 
artillery,  and  received  the  strokes  and  assaults  of  salan's 
temptations  in  his  own  body,  to  the  end  he  might  weaken 
and  enfeeble  the  strength  and  tyrannous  power  of  our  ad- 
versary by  his  long  suffering.  For  thus,  methinks,  our 
Master  and  Champion,  Christ  Jesus,  provoked  our  enemy 
to  battle;  "Satan,  thou  gloriest  of  thy  power  and  victories 
over  mankind,  that  there  is  none  able  to  withstand  thy 
assaults,  nor  escape  thy  darts,  but  at  one  time  or  other  thou 
givest  him  a  wound :  lo,  I  am  a  man  like  to  my  brethren, 
having  flesh  and  blood,  and  all  properties  of  man's  nature, 
(sin,  which  is  thy  venom,  excepted:)  tempt,  try,  and  assault 


200  Knox. 

me;  I  offer  you  here  a  place  most  convenient — the  wilder- 
ness. There  shall  be  no  mortal  to  comfort  me  against  thy 
assaults;  thou  shalt  have  time  sufficient;  do  what  thou 
canst,  I  shall  not  fly  the  place  of  battle.  If  thou  become 
victor,  thou  shalt  still  continue  in  possession  of  thy  king- 
dom in  this  wretched  world :  but  if  thou  canst  not  prevail 
against  me,  then  must  thy  prey  and  unjust  spoil  be  taken 
from  thee:  thou  must  grant  thyself  vanquished  and  con- 
founded, and  must  be  compelled  to  leave  off  from  all  accu- 
sation of  the  members  of  my  body ;  for  to  them  appertains 
the  fruit  of  my  battle,  my  victory  is  theirs,  as  I  am  ap- 
pointed to  take  the  punishment  of  their  sins  in  my 
body." 

O  dear  sisters,  what  comfort  ought  the  remembrance  of 
these  signs  to  be  to  our  hearts!  Christ  Jesus  hath  fought 
our  battle;  he  himself  hath  taken  us  into  his  care  and  pro- 
tection; however  the  devil  may  rage  by  temptations,  be 
they  spiritual  or  corporeal,  he  is  not  able  to  bereave  us 
out  of  the  hand  of  the  almighty  Son  of  God.  To  him  be 
all  glory  for  his  mercies  most  abundantly  poured  upon  us. 

There  remains  yet  to  be  spoken  of,  the  time  when  our 
Lord  was  tempted,  which  began  immediately  after  his  bap- 
tism. Whereupon  we  have  to  note  and  mark,  that  although 
the  malice  of  satan  never  ceases,  but  always  seeks  for  means 
to  trouble  the  godly,  yet  sometimes  he  rages  more  fiercely 
than  others,  and  that  is  commonly  when  God  begins  to 
manifest  his  love  and  favour  to  any  of  his  children,  and  at 
the  end  of  their  battle,  when  they  are  nearest  to  obtain 
final  victory.  The  devil,  no  doubt,  did  at  all  times  envy 
the  humble  spirit  that  was  in  Abel,  but  he  did  not  stir  up 
the  cruel  heart  of  Cain  against  him  till  God  declared  his 
favour  towards  him,  by  accepting  his  sacrifice.  The  same 
we  find  in  Jacob,  Joseph,  David,  and  most  evidently  in 
Christ  Jesus.  How  satan  raged  at  the  tidings  of  Christ's 
nativity !  what  blood  he  caused  to  be  shed  on  purpose  to 
have  murdered  Christ  in  his  infancy!  The  evangelist  St. 
Matthew  witnesses  that  in  all  the  coasts  and  borders  of 
Bethlehem  the  children  of  two  years  old  and  of  less  age 
were  murdered  without  mercy.  A  fearful  spectacle  and 
horrid  example  of  insolent  and  unaccustomed  tyranny! 
And  what  is  the  cause  moving  satan  thus  to  rage  against 
innocents,  considering  that  by  reason  of  their  imperfections, 
they  could  not  hurt  his  kingdom  at  that  instant?  Oh!  the 
crafty  eye  of  satan  looked  further  than  to  the  present  time; 


Upon  the  first  Temptation  of  Christ.  201 

he  heard  reports  by  the  three  wise  men,  that  they  had 
learned,  by  the  the  appearance  of  a  star,  that  the  King  of 
the  Jews  was  born;  and  he  was  not  ignorant  that  the  time 
prophesied  of  Christ's  coming  was  then  instant;  for  a  stran- 
ger was  clad  with  the  crown  and  sceptre  in  the  kingdom  of 
Judah.  The  angel  had  declared  the  glad  tidings  to  the 
shepherds,  that  a  Saviour,  which  was  Christ  the  Lord,  was 
born  in  the  city  of  David.  All  these  tidings  inflamed  the 
wrath  and  malice  of  satan,  for  he  perfectly  understood  that 
the  coming  of  the  promised  Seed  was  appointed  to  his  con- 
fusion, and  to  the  breaking  down  of  his  head  and  tyranny; 
and  therefore  he  raged  most  cruelly,  even  at  the  first  hear- 
ing of  Christ's  birth,  thinking  that  although  he  could  not 
hinder  nor  withstand  his  coming,  yet  he  could  shorten  his 
days  upon  earth,  Jest  by  long  life  and  peaceable  quietness 
in  it,  the  number  of  good  men,  by  Christ's  doctrine  and 
virtuous  life,  should  be  multiplied;  and  so  he  strove  to  cut 
him  away  among  the  other  children  before  he  could  open 
his  mouth  on  his  Father's  message.  Oh  cruel  serpent!  in 
vain  dost  thou  spend  thy  venom,  for  the  days  of  God's  elect 
thou  canst  not  shorten !  And  when  the  wheat  is  fallen  on 
the  ground,  then  doth  it  most  multiply. 

But  from  these  things  mark,  dear  sisters,  what  hath 
been  the  practice  of  the  devil  from  the  beginning — most 
cruelly  to  rage  against  God's  children,  when  God  begins  to 
show  them  his  mercy.  And,  therefore,  marvel  not,  dearly 
beloved,  although  the  like  come  unto  you.  If  satan  fume 
■or  roar  against  you,  whether  it  be  against  your  bodies  by 
persecution,  or  inwardly  in  your  conscience  by  a  spiritual 
battle,  be  not  discouraged,  as  though  you  were  less  accep- 
table in  God's  presence,  or  as  if  satan  might  at  any  time 
prevail  against  you.  No:  your  temptations  and  storms 
that  arise  so  suddenly,  argue  and  witness  that  the  seed 
which  is  sown,  is  fallen  on  good  ground,  begins  to  take 
root,  and  shall,  by  God's  grace,  bring  forth  fruit  abundantly 
in  due  season,  and  convenient  time.  That  is  it  which  satan 
fears,  and  therefore  thus  he  rages,  and  shall  rage  against 
you,  thinking  that  if  he  can  repulse  you  now  suddenly  in 
the  beginning,  that  then  you  shall  be  at  all  times  an  easy 
prey,  never  able  to  resist  his  assaults.  But  as  my  hope  is 
good,  so  shall  my  prayer  be,  that  so  you  may  be  strength- 
ened, that  the  world  and  satan  himself  may  perceive  or  un- 
derstand that  God  fights  your  battle.  For  you  remember, 
sisters,  that  being  present  with  you  and  treating  of  the 

KNOX.  20 


202  Knox. 

same  place,  I  admonished  you  that  satan  could  not  long 
sleep  when  his  kingdom  was  threatened.  And  therefore  I 
willed  you,  if  you  were  in  mind  to  continue  with  Christ,  to 
prepare  yourselves  for  the  day  of  temptation.  The  person 
of  the  speaker  is  wretched,  miserable,  and  nothing  to  be  re- 
garded, but  the  things  that  were  spoken,  are  the  infallible 
and  eternal  truth  of  God;  without  observation  of  which,  life 
neither  can  nor  shall  come  to  mankind.  God  grant  you 
continuance  to  the  end. 

This  much  have  I  briefly  spoken  of  the  temptation  of 
Christ  Jesus,  who  was    tempted;    and    of  the    time    and 
place  of  his  temptation.     Now  remains  to  be  spoken  how 
he  was  tempted,  and  by  what  means.     The  most  part  of 
expositors  think  that  all  this  temptation  was  in  spirit  and 
imagination  only,  the  corporeal  senses  being  nothing  moved. 
I  will  contend  with  no  man  in  such  cases,  but  patiently 
will  I  suffer  every  man  to  abound  in  his  own  knowledge;  and 
without  prejudice  of  any   man's  estimations,  I  offer  my 
judgment  to  be  weighed  and  considered  by  Christian  charity. 
It  appears  to  me  by  the  plain  text,  that  Christ  suffered  this 
temptation  in  body  and  spirit.     Likewise,  as  the  hunger 
which  Christ  suffered,  and  the  desert  in  which  he  remained, 
were  not  things  offered  to  the  imagination,  but  that  the 
body  did  verily  remain  in  the  wilderness  among  beasts, 
and  after  forty  days  did  hunger  and  faint  for  lack  of  food; 
so  the  external  ear  did  hear  the  tempting  words  of  satan, 
which  entered  into  the  knowledge  of  the  soul,  and  which, 
repelling  the  venom  of  such  temptations,  caused  the  tongue 
to  speak  and  confute  satan,  to  our  unspeakable  comfort 
and  consolation.     It  appears  also  that  the  body  of  Christ 
Jesus  was  carried  by  satan  from  the  wilderness  unto  the 
temple  of  Jerusalem,  and  that  it  was    placed    upon  the 
pinnacle  of  the  same  temple,  from  whence  it  was  carried  to 
a  high  mountain  and  there  tempted.     If  any  man  can  show 
the  contrary  hereof  by  the  plain  Scriptures  of  God,  with  all 
submission  and  thanksgiving,  I  will  prefer  his  judgment  to 
my  own;  but  if  the  matter  stand  only  in  probability  and 
opinion  of  men,  then  it  is  lawful  for  me  to  believe  as  the 
Scripture  here  speaks.    That  is,  that  satan  spake  and  Christ 
answered,  and  satan  took  him  and  carried  him  from  one 
place  to  another.     Besides  the  evidence  of  the  text  affirm- 
ing that  satan  was  permitted  to  carry  the  body  of  Christ 
from  place  to  place,  and  yet  was  not  permitted  to  execute 
any  further  tyranny  against  it,  is  most  singular  comfort  to 


Upon  the  first   Temptation  of  Christ.  203 

such  as  are  afflicted  or  troubled  in  body  or  spirit.  The  weak 
and  feeble  conscience  of  man  under  such  temptations,  com- 
monly gathers  and  collects  a  false  consequence.  For  man 
reasons  thus:  The  body  or  the  spirit  is  vexed  by  assaults 
and  temptations  of  satan,  and  he  troubles  or  molests  it, 
therefore  God  is  angry  with  it,  and  takes  no  care  of  it. 
I  answer,  Tribulations  or  grievous  vexations  of  body  or  of 
mind  are  never  signs  of  God's  displeasure  against  the  suf- 
ferer, neither  yet  does  it  follow  that  God  has  cast  away  the 
care  of  his  creatures,  because  he  permits  them  to  be  mo- 
lested and  vexed  for  a  time.  For  if  any  sort  of  tribulation 
were  the  infallible  sign  of  God's  displeasure,  then  should 
we  condemn  the  best  beloved  children  of  God.  But  of  this 
we  may  speak  hereafter.     Now  to  the  temptation. 

Verse  2d.  "And  when  he  had  fasted  forty  days  and  forty 
nights,  he  was  afterwards  hungry."  Verse  3d.  "  Then 
came  to  him  the  tempter,  and  said,  If  you  be  the  Son  of 
God,  command  that  these  stones  be  made  bread,"  &c. 
Why  Christ  fasted  forty  days  and  would  not  exceed  the 
same,  without  sense  and  feeling  of  hunger,  is  before  touched 
upon,  that  is,  he  would  provoke  the  devil  to  battle  by  the 
wilderness  and  long  abstinence,  but  he  would  not  usurp  or 
arrogate  any  more  to  himself  in  that  case  than  God  had 
wrought  with  others,  his  servants  and  messengers  before. 
But  Christ  Jesus,  (as  St.  Augustine  more  amply  declares,) 
without  feeling  of  hunger,  might  have  endured  the  whole 
year,  or  to  time  without  end,  as  well  as  he  did  endure  the 
space  of  forty  days.  For  the  nature  of  mankind  was  sus- 
tained those  forty  days  by  the  invisible  power  of  God, 
which  is  at  all  times  of  equal  power.  But  Christ,  willing 
to  offer  further  occasion  to  satan  to  proceed  in  tempting  of 
him,  permitted  the  human  nature  to  crave  earnestly  that 
which  it  lacked,  that  is  to  say,  refreshing  of  meat;  which 
satan  perceiving  took  occasion,  as  before,  to  tempt  and 
assault.  Some  judge  that  satan  tempted  Christ  to  gluttony, 
but  this  appears  little  to  agree  with  the  purpose  of  the  Holy 
Ghost;  who  shows  us  this  history  to  let  us  understand  that 
satan  never  ceases  to  oppugn  the  children  of  God,  but  con- 
tinually, by  one  mean  or  other,  drives  or  provokes  them 
to  some  wicked  opinions  of  their  God ;  and  to  have  them 
desire  stones  to  be  converted  into  bread,  or  to  desire  hun- 
ger to  be  satisfied,  has  never  been  sin,  nor  yet  a  wicked 
opinion  of  God.  And  therefore  I  doubt  not  but  the  temp- 
tation was  more  spiritual,  more  subtle,  and  more  dangerous. 


204  Knox. 

Satan  had  respect  to  the  voice  of  God,  which  had  pro- 
nounced Christ  to  be  his  well-beloved  Son,  &c.  Against 
this  voice  he  fights,  as  his  nature  is  ever  to  do  against  the 
assured  and  immutable  word  of  God:  for  such  is  his  malice 
against  God,  and  against  his  chosen  children,  that  where 
and  to  whom  God  pronounces  love  and  mercy,  to  these 
he  threatens  displeasure  and  damnation;  and  where  God 
threatens  death,  there  is  he  bold  to  pronounce  life;  and  for 
this  cause  is  satan  called  a  liar  from  the  beginning.  And 
so  the  purpose  of  satan  was  to  drive  Christ  into  despera- 
tion, that  he  should  not  believe  the  former  voice  of  God  his 
Father;  which  appears  to  be  the  meaning  of  this  tempta- 
tion: "  Thou  hast  heard,"  would  satan  say,  "  a  voice  pro- 
claimed in  the  air,  that  thou  wast  the  beloved  Son  of  God, 
in  whom  his  soul  was  well  pleased;  but  mayst  thou  not  be 
judged  more  than  mad,  and  weaker  than  the  brainless  fool 
if  thou  belie  vest  any  such  promise'?  Where  are  the  signs 
of  his  love?  Art  thou  not  cast  out  from  comfort  of  all  crea- 
tures? Thou  art  in  worse  case  than  the  brute  beasts,  for 
every  day  they  hunt  for  their  prey,  and  the  earth  produces 
grass  and  herbs  for  their  sustenance,  so  that  none  of  them 
are  pined  and  consumed  away  by  hunger;  but  thou  hast 
fasted  forty  days  and  nights,  ever  waiting  for  some  relief 
and  comfort  from  above,  but  thy  best  provision  is  hard 
stones !  If  thou  dost  glory  in  thy  God,  and  dost  verily  be- 
lieve the  promise  that  is  made,  command  that  these  stones 
be  bread.  But  evident  it  is,  that  so  thou  canst  not  do;  for 
if  thou  couldest,  or  if  thy  God  would  have  showed  thee  any 
such  pleasure,  thou  mightest  long  ago  have  removed  thy 
hunger,  and  needest  not  have  endured  this  languishing  for 
lack  of  food.  But  seeing  thou  hast  long  continued  thus, 
and  no  provision  is  made  for  thee,  it  is  vanity  longer  to 
believe  any  such  promise,  and  therefore  despair  of  any 
help  from  God's  hand,  and  provide  for  thyself  by  some 
other  means!" 

Many  words  have  I  used  here,  dearly  beloved,  but  I  can- 
not express  the  thousandth  part  of  the  malicious  despite 
which  lurked  in  this  one  temptation  of  satan.  It  was  a 
mocking  of  Christ  and  of  his  obedience.  It  was  a  plain 
denial  of  God's  promise.  It  was  the  triumphing  voice  of 
him  that  appeared  to  have  gotten  victory.  Oh  how  bitter 
this  temptation  was,  no  creature  can  understand,  but  such 
as  feel  the  grief  of  such  darts  as  satan  casts  at  the  tender 
conscience  of  those  that  gladly  would  rest  and  repose  in 


Upon  the  first    Temptation  of  Christ,  205 

God,  and  in  the  promises  of  his  mercy.  But  here  is  to  be 
noted  the  ground  and  foundation.  The  conclusion  of  satan 
is  this, — Thou  art  none  of  God's  elect,  much  less  his  well- 
beloved  Son.  His  reason  is  this — Thou  art  in  trouble  and 
flndest  no  relief.  There  the  foundation  of  the  temptation 
was  Christ's  poverty,  and  the  lack  of  food  without  hope 
of  remedy  to  be  sent  from  God.  And  it  is  the  same  temp- 
tation which  the  devil  objected  to  him  by  the  princes  of  the 
priests  in  his  grievous  torments  upon  the  cross;  for  thus 
they  cried,  "  If  he  be  the  Son  of  God,  let  him  come  down 
from  the  cross,  and  we  will  believe  in  him ;  he  trusted  in 
God,  let  him  deliver  him,  if  he  have  pleasure  in  him."  As 
though  they  would  say,  God  is  the  deliverer  of  his  servants 
from  troubles;  God  never  permits  those  that  fear  him  to 
come  to  confusion;  this  man  we  see  in  extreme  trouble;  if 
he  be  the  Son  of  God,  or  even  a  true  worshipper  of  his 
name,  he  will  deliver  him  from  this  calamity.  If  he  deliver 
him  not,  but  suffer  him  to  perish  in  these  anguishes,  then  it 
is  an  assured  sign  that  God  has  rejected  him  as  a  hypo- 
crite, that  shall  have  no  portion  of  his  glory.  Thus,  I  say, 
satan  takes  occasion  to  tempt,  and  moves  also  others  to 
judge  and  condemn  God's  elect  and  chosen  children,  by 
reason  that  troubles  are  multiplied  upon  them. 

But  with  what  weapons  we  ought  to  fight  against  such 
enemies  and  assaults,  we  shall  learn  in  the  answer  of  Christ 
Jesus,  which  follows:  But  he,  answering,  said,  "  It  is  writ- 
ten, Man  lives  not  by  bread  only,  but  by  every  word  which 
proceeds  out  of  the  mouth  of  God."  This  answer  of  Christ 
proves  the  sentence  which  we  have  brought  of  the  aforesaid 
temptation,  to  be  the  very  meaning  of  the  Holy  Ghost;  for 
unless  the  purpose  of  satan  had  been  to  have  removed 
Christ  from  all  hope  of  God's  merciful  providence  towards 
him  in  that  his  necessity,  Christ  had  not  answered  directly 
to  his  words,  saying,  "  Command  that  these  stones  be  made 
bread."  But  Christ  Jesus,  perceiving  his  art  and  malicious 
subtilty,  answered  directly  to  his  meaning,  his  words  no- 
thing regarded;  by  which  satan  was  so  confounded,  that 
he  was  ashamed  to  reply  any  further. 

But  that  you  may  the  better  understand  the  meaning  of 
Christ's  answer,  we  will  express  and  repeat  it  over  in  more 
words.  "  Thou  labourest,  satan,"  would  Christ  say,  "  to 
bring  into  my  heart  a  doubt  and  suspicion  of  my  Father's 
promise,  which  was  openly  proclaimed  in  my  baptism,  by 
reason  of  my  hunger,  and  that  I  lack  all  carnal  provision. 
20* 


206  Knox. 

Thou  art  bold  to  affirm  that  God  takes  no  care  of  me,  but 
thou  art  a  deceitful  and  false  corrupt  sophister,  and  thy 
argument  too  is  vain,  and  full  of  blasphemies;  for  thou 
bindest  God's  love,  mercy,  and  providence,  to  the  having 
or  wanting  of  bodily  provision,  which  no  part  of  God's 
Scriptures  leach  us,  but  rather  the  express  contrary.  As 
it  is  written,  *  Man  liveth  not  by  bread  alone,  but  by  every 
word  that  proceedeth  from  the  mouth  of  God.'  That  is, 
the  very  life  and  felicity  of  man  consists  not  in  the  abun-* 
dance  of  bodily  things,  or,  the  possession  and  having  of 
them  makes  no  man  blessed  or  happy;  neither  shall  the 
lack  of  them  be  the  cause  of  his  final  misery ;  but  the  very 
life  of  man  consists  in  God,  and  in  his  promises  pronoun- 
ced by  his  own  mouth,  unto  which  whoso  cleaves  unfeign- 
edly,  shall  live  the  life  everlasting.  And  although  all 
creatures  in  earth  forsake  him,  yet  shall  not  his  bodily  life 
perish  till  the  time  appointed  by  God  approach.  For  God 
has  means  to  feed,  preserve,  and  maintain,  unknown  to 
man's  reason,  and  contrary  to  the  common  course  of  na- 
ture. He  fed  his  people  Israel  in  the  desert  forty  years 
without  the  provision  of  man.  He  preserved  Jonah  in  the 
whale's  belly;  and  maintained  and  kept  the  bodies  of  the 
three  children  in  the  furnace  of  fire.  Reason  and  the  natu- 
ral man  could  have  seen  nothing  in  these  cases  but  destruc- 
tion and  death,  and  could  have  judged  nothing  but  that  God 
had  cast  away  the  care  of  these  his  creatures,  and  yet  his 
providence  was  most  vigilant  towards  them  in  the  extre- 
mity of  their  dangers,  from  which  he  did  so  deliver  them, 
and  in  the  midst  of  them  did  so  assist  them,  that  his  glory, 
which  is  his  mercy  and  goodness,  did  more  appear  and 
shine  after  their  troubles,  than  it  could  have  done  if  they 
had  fallen  in  them.  And  therefore  I  measure  not  the  truth 
and  favour  of  God,  by  having  or  by  lacking  of  bodily 
necessities,  but  by  the  promise  which  he  has  made  to  me. 
As  he  himself  is  immutable,  so  is  his  word  and  promise 
constant,  which  I  believe,  and  to  which  I  will  adhere,  and 
so  cleave,  whatever  can  come  to  the  body  outwardly." 

In  this  answer  of  Christ  we  may  perceive  what  weapons 
are  to  be  used  against  our  adversary  the  devil,  and  how 
we  may  confute  his  arguments,  which  craftily,  and  of 
malice,  he  makes  against  God's  elect.  Christ  might  have 
repulsed  satan  with  a  word,  or  by  commanding  him  to 
silence,  as  he  to  whom  all  power  was  given  in  heaven  and 
earth,  but  it  pleased  his  mercy  to  teach  us  how  to  use  the 


Upon  the  first  Temptation  of  Christ.  207 

sword  of  the  Holy  Ghost,  which  is  the  word  of  God,  in 
battle  against  our  spiritual  enemy.  The  Scripture  that 
Christ  brings  is  written  in  the  eighth  chapter  of  Deutero- 
nomy. It  was  spoken  by  Moses  a  little  before  his  death, 
to  establish  the  people  in  God's  merciful  providence.  For 
in  the  same  chapter,  and  in  certain  others  that  go  before, 
he  reckons  the  great  travail  and  divers  dangers  with  the 
extreme  necessities  that  they  had  sustained  in  the  desert, 
the  space  of  forty  years,  and  yet,  notwithstanding  how 
constant  God  had  been  in  keeping  and  performing  his  pro- 
mise, for  throughout  all  perils  he  had  conducted  them  to 
the  sight  and  borders  of  the  promised  land.  And  so  this 
Scripture  more  directly  answers  to  the  temptation  of  satan; 
for  thus  does  satan  reason,  as  before  is  said,  "  Thou  art 
in  poverty  and  hast  no  provision  to  sustain  thy  life.  There- 
fore God  takes  no  regard  nor  care  of  thee,  as  he  doth  over 
his  chosen  children."  Christ  Jesus  answered,  "  Thy  argu- 
ment is  false  and  vain ;  for  poverty  or  necessity  precludes 
not  the  providence  or  care  of  God;  which  is  easy  to  be 
proved  by  the  people  of  God,  Israel,  who,  in  the  desert, 
oftentimes  lacked  things  necessary  to  the  sustenance  of  life, 
and  for  lack  of  the  same  they  grudged  and  murmured;  yet 
the  Lord  never  cast  away  the  providence  and  care  of  them, 
but  according  to  the  word  that  he  had  once  pronounced,  to 
wit,  that  they  were  his  peculiar  people;  and  according  to 
the  promise  made  to  Abraham,  and  to  them  before  their 
departure  from  Egypt,  he  still  remained  their  conductor 
and  guide,  till  he  placed  them  in  peaceable  possession  of 
the  land  of  Canaan,  their  great  infirmities  and  manifold 
l  ronsgressions  notwithstanding." 

Thus  are  we  taught,  I  say,  by  Christ  Jesus,  to  repulse 
satan  and  his  assaults  by  the  word  of  God,  and  to  apply 
the  examples  of  his  mercies,  which  he  has  shown  to  others 
before  us,  to  our  own  souls  in  the  hour  of  temptation,  and 
in  the  time  of  our  trouble.  For  what  God  doth  to  one 
at  any  time,  the  same  appertains  to  all  that  depend  upon 
God  and  his  promises.  And,  therefore,  however  we  are 
assaulted  by  satan,  our  adversary,  within  the  word  of  God 
is  armour  and  weapons  sufficient.  The  chief  craft  of  satan 
is  to  trouble  those  that  begin  to  decline  from  his  obedience, 
and  to  declare  themselves  enemies  to  iniquity,  with  divers 
assaults,  the  design  whereof  is  always  the  same,  that  is,  to 
put  variance  betwixt  them  and  God,  into  their  conscience, 
that  they  should  not  repose  and  rest  themselves  in  his  as- 


208  Knox. 

sured  promises.  And  to  persuade  this,  he  uses  and  invents 
divers  arguments.  Sometimes  he  calls  the  sins  of  their 
youth,  and  which  they  have  committed  in  the  time  of  blind- 
ness, to  their  remembrance;  very  often  he  objects -their  un- 
thankfulness  towards  God  and  present  imperfections.  By 
sickness,  poverty,  tribulations  in  their  household,  or  by 
persecution,  he  can  allege  that  God  is  angry,  and  regards 
them  not.  Or,  by  the  spiritual  cross,  which  few  feel  and 
fewer  understand  the  utility  and  profit  of,  he  would  drive 
God's  children  to  desperation,  and  by  infinite  means  more, 
he  goeth  about  seeking,  like  a  roaring  lion,  to  undermine 
and  destroy  our  faith.  But  it  is  impossible  for  him  to  pre- 
vail against  us,  unless  we  obstinately  refuse  to  use  the  de- 
fence and  weapons  that  God  has  offered.  Yea,  I  say,  that 
God's  elect  cannot  refuse  it,  but  seek  for  their  Defender 
when  the  battle  is  most  strong;  for  the  sobs,  groans,  and 
lamentations  of  such  as  fight,  yea,  the  fear  they  have  lest 
they  be  vanquished,  the  calling  and  prayer  for  continuance, 
are  the  undoubted  and  right  seeking  of  Christ  our  cham- 
pion. We  refuse  not  the  weapon,  although  sometimes,  by 
infirmity,  we  cannot  use  it  as  we  would.  It  suffices  that 
your  hearts  unfeignedly  sob  for  greater  strength,  for  con- 
tinuance, and  for  final  deliverance  by  Christ  Jesus;  that 
which  is  wanting  in  us,  his  sufficiency  doth  supply ;  for  it 
is  he  that  fighteth  and  overcometh  for  us.  But  for  bring- 
ing of  the  examples  of  the  Scriptures,  if  God  permit,  in  the 
end  we  shall  speak  more  largely  when  it  shall  be  treated 
why  Christ  permitted  himself  thus  to  be  tempted.  Sundry 
impediments  now  call  me  from  writing  in  this  matter,  but, 
by  God's  grace,  at  convenient  leisure  I  purpose  to  finish, 
and  to  send  it  to  you.  I  grant  the  matter  that  proceeds 
from  me  is  not  worthy  of  your  pain  and  labour  to  read  it; 
yet,  seeing  it  is  a  testimony  of  my  good  mind  towards  you, 
I  doubt  not  but  you  will  accept  it  in  good  part.  God,  the 
Father  of  our  Lord  Jesus  Christ,  grant  unto  you  to  find 
favour  and  mercy  of  the  Judge,  whose  eyes  and  knowledge 
pierce  through  the  secret  cogitations  of  the  heart,  in  the 
day  of  temptation,  which  shall  come  upon  all  flesh,  accord- 
ing to  that  mercy  which  you  (illuminated  and  directed  by 
his  Holy  Spirit)  have  showed  to  the  afflicted.  Now  the 
God  of  all  comfort  and  consolation  confirm  and  strengthen 
you  in  his  power  unto  the  end.    Amen. 


MOST  WHOLESOME  COUNSEL 


HOW  TO  BEHAVE  OURSELVES  IN  THE  MIDST  OF  THIS  WICKED  GENERATION, 

TOUCHING  THE  DAILY  EXERCISE  OF  GOD'S  MOST 

HOLY  AND  SACRED  WORD. 


BY  JOHN   KNOX. 

1556. 


209 


In  1556,  Knox,  who  was  then  in  Scotland,  received  letters  from 
the  church  of  English  exiles  at  Geneva,  which  stated  that  they  had 
appointed  him  to  be  one  of  their  ministers.  He  considered  it  to  be 
his  duty  to  accede  to  their  request,  and  in  July  proceeded  thither. 
Previously  to  his  leaving1  Scotland  he  gave  his  brethren  such  direc- 
tions as  he  considered  suitable  to  their  circumstances  at  that  time, 
and  wrote  the  following  letter  to  be  circulated  amongst  such  as  had 
heard  his  preaching. 

The  state  of  the  Protestants  in  Scotland  at  that  period  was  very 
similar  to  their  situation  in  England,  which  is  thus  described  by 
Strype,  in  his  Memorials  of  the  reign  of  queen  Mary  : — "  When  the 
learned  preachers  and  ministers  were  most  of  them  burnt  or  fled, 
and  the  flocks  left  destitute  of  their  faithful  pastors,  some  of  the 
laity,  tradesmen,  or  others,  endued  with  parts  and  some  learning, 
used  in  that  distress  to  read  the  Scriptures  to  the  rest  in  their  meet- 
ings,  and  the  letters  of  the  martyrs  and  prisoners,  and  other  good 
books;  also  to  pray  with  them  and  exhort  them  to  stand  fast,  and  to 
establish  them  in  the  confession  of  Christ  to  the  death.  Such  a  one 
was  that  excellent  pious  man  and  confessor,  John  Careless,  who 
was  a  weaver  of  Coventry ;  and  Clement,  a  wheelwright,  who,  speak- 
ing of  the  warnings  of  the  preachers  that  were  then  dead  and  had 
confirmed  their  sayings  with  their  blood,  said  thus  of  himself; — '  I 
myself,  when  I  was  with  you,  did  with  my  simple  learning  and 
knowledge,  the  best  I  could,  to  call  you  from  those  things  that  will 
surely  bring  the  wrath  of  God  upon  you,  except  ye  repent  in  time, 
and  turn  to  the  Lord  with  your  whole  heart ;  but  how  the  preachers' 
warnings  and  my  poor  admonitions  have  been  and  are  regarded, 
God  and  you  do  know.'  "     Vol.  iii.  p.  364. 

In  another  place,  Strype  says,  "  The  course  they  took  in  these  sad 
times  was  the  same  which  the  primitive  Christians  did,  when  they 
were  under  their  persecutions,  namely,  prayers  and  tears.  They 
continued  to  assemble  together  even  in  the  hottest  times,  and  in 
these  assemblies  sometimes  they  only  prayed  together."  Vol.  iii. 
p.  245. 


210 


MOST  WHOLESOME  COUNSEL 


To  his  brethren  in  Scotland,  after  he  had  been  quiet  among 
them. 

THE  COMFORT  OF  THE  HOLY  GHOST  FOR  SALUTATION. 


Not  so  much  to  instruct  you,  as  to  leave  with  you, 
dearly  beloved  brethren,  some  testimony  of  my  love,  I 
have  thought  good  to  communicate  with  you,  in  these  few 
lines,  my  weak  counsel,  how  I  would  ye  should  behave 
yourselves  in  the  midst  of  this  wicked  generation,  touching 
the  exercise  of  God's  most  holy  and  sacred  word,  without 
which  neither  shall  knowledge  increase,  godliness  appear, 
nor  fervency  continue  among  you.  For  as  the  word  of 
God  is  the  beginning  of  spiritual  life,  without  which  all 
flesh  is  dead  in  God's  presence ;  and  as  it  is  the  lantern  to 
our  feet,  without  the  brightness  whereof  all  the  posterity  of 
Adam  walk  in  darkness;  and  as  it  is  the  foundation  of 
faith,  without  which  no  man  understands  the  good  will  of 
God,  so  it  is  also  the  only  organ  and  instrument  which 
God  uses  to  strengthen  the  weak,  to  comfort  the  afflicted, 
to  reduce  to  mercy  by  repentance  such  as  have  slidden, 
and,  finally,  to  preserve  and  keep  the  very  life  of  the  soul 
in  all  assaults  and  temptations.  Therefore,  if  that  ye  de- 
sire your  knowledge  to  be  increased,  your  faith  to  be  con- 
firmed, your  consciences  to  be  quieted  and  comforted,  or, 
finally,  your  soul  to  be  preserved  in  life,  let  your  exercise 
be  frequent  in  the  law  of  your  Lord  God.  Despise  not  that 
precept  which  Moses,  who,  by  his  own  experience,  had 
learned  what  comfort  lies  hid  within  the  word  of  God,  gave 
to  the  Israelites,  saying,  "  These  words  which  I  command 
thee  this  day,  shall  be  in  thy  heart,  and  thou  shalt  exercise 
thy  children  in  them;  thou  shalt  talk  of  them  when  thou 
art  at  home  in  thy  house,  and  as  thou  walkest  by  the  way, 

211 


212  Knox. 

and  when  thou  liest  down,  and  when  thou  risest  up;  and 
thou  shalt  bind  them  for  a  sign  upon  thy  hand,  and  they 
shall  be  papers  of  remembrance  between  thy  eyes;  and 
thou  shalt  write  them  upon  the  posts  of  thy  house,  and  upon 
thy  gates."  And  Moses,  in  another  place,  commands  them 
to  remember  the  law  of  the  Lord  God,  to  do  it,  that  it  may 
be  well  with  them,  and  with  their  children  in  the  land  which 
the  Lord  shall  give  them.  Meaning  that  as  frequent 
memory  and  repetition  of  God's  precepts  is  the  means 
whereby  the  fear  of  God,  which  is  the  beginning  of  all 
wisdom  and  felicity,  is  kept  recent  in  mind;  so  is  negli- 
gence and  oblivion  of  God's  benefits  received,  the  first  evi- 
dence of  defection  from  God. 

Now,  if  the  law,  which,  by  reason  of  our  weakness,  can 
work  nothing  but  wrath  and  anger,  was  so  effectual  that, 
being  remembered  and  rehearsed  of  purpose  to  do  it,  it 
brought  to  the  people  a  corporeal  benediction ;  what  shall 
we  say  that  the  glorious  gospel  of  Christ  Jesus  doth  work, 
so  that  it  be  with  reverence  entreated?  St.  Paul  calls  it 
the  sweet  odour  of  life  unto  those  that  should  receive  life, 
borrowing  his  similitude  from  odoriferous  herbs  or  precious 
ointments,  whose  nature  is,  the  more  they  are  touched  or 
moved,  to  send  forth  their  odour  more  pleasing  and  delec- 
table. Even  such,  dear  brethren,  is  the  blessed  gospel  of 
our  Lord  Jesus;  for  the  more  it  is  treated  of,  the  more  com- 
fortable and  more  pleasant  is  it  to  such  as  do  hear,  read, 
and  exercise  the  same.  I  am  not  ignorant  that  as  the 
Israelites  loathed  the  manna,  because  that  every  day  they 
saw  and  ate  but  one  thing,  so  some  there  are  now-a-days, 
who  will  not  be  holden  of  the  worst  sort,  that,  after  once 
reading  some  parcels  of  the  Scripture,  do  turn  themselves 
altogether  to  profane  authors  and  human  letters,  because 
that  the  variety  of  matters  therein  contained  brings  with 
it  a  daily  delectation,  where  contrariwise,  within  the  simple 
Scriptures  of  God,  the  perpetual  repetition  of  a  thing  is 
fascheous*  and  wearisome.  This  temptation,  I  confess, 
may  enter  into  God's  very  elect  for  a  time,  but  it  is  impos- 
sible that  they  continue  therein  to  the  end;  for  God's  elec- 
tion, besides  other  evident  signs,  hath  this  ever  joined  with 
it,  that  God's  elect  are  called  from  ignorancey  (I  speak  of 
those  that  are  come  to  the  years  of  knowledge,)  to  some 
taste  and  feeling  of  God's  mercy,  of  which  they  are  never 
satisfied  in  this  life,  but  from  time  to  time  they  hunger  to 
*  Tiresome. 


A  most   wholesome  Counsel.  213 

eat  the  bread  that  descended  from  heaven,  and  they  thirst 
to  drink  the  water  that  springeth  unto  life  everlasting, 
which  they  cannot  do  but  by  the  means  of  faith,  and  faith 
looks  ever  to  the  will  of  God  revealed  by  his  word.  So 
that  faith  hath  both  her  beginning  and  continuance  by  the 
word  of  God;  and  so  I  say  that  it  is  impossible  that  God's 
chosen  children  can  despise  or  reject  the  word  of  their  sal- 
vation for  any  long  continuance,  neither  yet  loath  it  to  the 
end. 

Often  it  is  that  God's  elect  are  holden  in  such  bondage 
and  thraldom,  that  they  cannot  have  the  bread  of  life  bro- 
ken unto  them,  neither  yet  liberty  to  exercise  themselves 
in  God's  holy  word;  but  then  God's  dear  children  do  not 
loath,  but  most  greedily  do  they  covet,  the  food  of  their 
souls.  Then  do  they  accuse  their  former  negligence,  then 
they  lament  and  bewail  the  miserable  affliction  of  their  bre- 
thren, and  then  they  cry  and  call  in  their  hearts,  and  openly 
where  they  dare,  for  free  passage  to  the  gospel.  This  hun- 
ger and  thirst  doth  argue  and  prove  the  life  of  their  souls. 
But  if  such  men  as  having  liberty  to  read  and  exercise 
themselves  on  God's  Holy  Scripture,  yet  begin  to  weary 
because  from  time  to  time  they  read  but  the  same  thing;  I 
ask  why  weary  they  not  also  every  day  to  drink  wine,  to 
eat  bread,  every  day  to  behold  the  brightness  of  the  sun ; 
and  so  to  use  the  rest  of  God's  creatures,  which  every  day 
do  keep  their  own  substance,  course,  and  nature?  They 
shall  answer,  I  trust,  because  such  creatures  have  a  strength 
as  oft  as  they  are  used,  to  expel  hunger,  and  quench  thirst, 
to  restore  strength,  and  to  preserve  life.  Oh  miserable 
wretches,  who  dare  attribute  more  power  and  strength  to 
the  corruptible  creatures,  in  nourishing  and  preserving  the 
mortal  carcass,  than  to  the  eternal  word  of  God  in  nourish- 
ment of  the  soul  which  is  immortal !  To  reason  with  their 
abominable  unthankfulness  at  the  present  it  is  not  my  pur- 
pose. But  to  you,  dear  brethren,  I  write  my  knowledge, 
and  do  speak  my  conscience,  that  so  necessary  as  meat  and 
drink  are  to  the  preservation  of  bodily  life,  and  so  neces- 
sary as  the  heat  and  brightness  of  the  sun  are  to  the  quick- 
ening of  the  herbs,  and  to  expel  darkness,  so  necessary  also 
to  life  everlasting,  and  to  the  illumination  and  light  of  the 
soul,  are  the  perpetual  meditation,  exercise,  and  use  of 
God's  holy  word. 

And  therefore,  dear  brethren,  if  ye  look  for  a  life  to  come, 

KNOX.  21 


214  Knox. 

of  necessity  it  is  that  you  exercise  yourselves  in  the  book  of 
the  Lord  your  God.  Let  no  day  slip  over  without  some 
comfort  received  from  the  mouth  of  God.  Open  your  ears, 
and  he  will  ever  speak  pleasing  things  to  your  heart.  Close 
not  your  eyes,  but  diligently  let  them  behold  what  portion 
of  substance  is  left  you  within  your  Father's  testament.  Let 
your  tongues  learn  to  praise  the  gracious  goodness  of  Him, 
who,  of  his  mere  mercy,  hath  called  you  from  darkness  to 
light,  and  from  death  to  life;  neither  yet  may  ye  do  this  so 
quietly  that  ye  will  admit  no  witnesses.  Nay,  brethren,  ye 
are  ordained  of  God  to  rule  and  govern  your  own  houses 
in  his  true  fear,  and  according  to  his  holy  word.  Within 
your  houses,  I  say,  in  some  cases  ye  are  bishops  and  kings ; 
your  wives,  children,  and  family  are  your  bishopric  and 
charge;  of  you  it  shall  be  required  how  carefully  and  dili- 
gently you  have  instructed  them  in  God's  true  knowledge, 
how  you  have  studied  to  plant  virtue  in  them,  and  to  repress 
vice.  And  therefore  I  say,  you  must  make  them  partakers 
in  reading,  exhortation,  and  in  making  common  prayers, 
which  I  would  in  every  house  were  used  once  a  day  at  least. 
But  above  all  things,  dear  brethren,  study  to  practise  in  life 
that  which  the  Lord  commands,  and  then  be  ye  assured 
that  ye  shall  never  hear  nor  read  the  same  without  fruit. 
And  this  much  for  the  exercises  within  your  houses. 

Considering  that  St.  Paul  calls  the  congregation  the 
body  of  Christ,  whereof  every  one  of  us  is  a  member, 
teaching  us  thereby  that  no  member  is  of  sufficiency  to 
sustain  and  feed  himself  without  the  help  and  support  of 
any  other;  I  think  it  necessary  that  for  the  conference  of 
Scripture,  assemblies  of  brethren  be  had ;  the  order  therein 
to  be  observed  is  expressed  by  St.  Paul,  and,  therefore,  I 
need  not  to  use  many  words  in  that  behalf,  only  willing, 
that  when  ye  convene,  which  I  would  were  once  a  week, 
your  beginning  should  be  by  confessing  of  your  offences, 
and  invocation  of  the  Spirit  of  the  Lord  Jesus  to  assist 
you  in  all  your  godly  enterprises.  Then  let  some  place 
of  Scripture  be  plainly  and  distinctly  read,  so  much  as 
shall  be  thought  sufficient  for  the  day  or  time;  which 
ended,  if  any  brother  have  exhortation,  interpretation,  or 
doubt,  let  him  not  fear  to  speak  and  move  the  same,  so 
that  he  do  it  with  moderation,  either  to  edify  or  be  edified; 
and  hereof  I  doubt  not  but  that  great  profit  shall  shortly 
ensue.     For,  first,  by  hearing,  reading,  and  conferring  the 


A  most   wholesome  Counsel.  215 

Scriptures  in  the  assembly,  the  whole  body  of  the  Scrip- 
tures of  God  shall  become  familiar,  the  judgments  and  spi- 
rits of  men  shall  be  tried,  their  patience  and  modesty  shall 
be  known ;  and,  finally,  their  gifts  and  utterance  shall 
appear.  Multiplication  of  words,  perplexed  interpretations, 
and  wilfulness  in  reasoning,  are  to  be  avoided  at  all  times, 
and  in  all  places,  but  chiefly  in  the  congregation,  where 
nothing  ought  to  be  respected  except  the  glory  of  God 
and  comfort  and  edification  of  our  brethren. 

If  any  thing  occur  within  the  text,  or  yet  arise  in  rea- 
soning, which  your  judgments  cannot  resolve,  or  capacities 
apprehend,  let  the  same  be  noted  and  put  in  writing  before 
you  depart  the  congregation,  that  when  God  shall  offer 
unto  you  any  interpreter,  your  doubts  being  noted  and 
known,  may  have  the  more  expeditious  resolution ;  or  else 
that  when  ye  shall  have  occasion  to  write  to  such  as  with 
whom  ye  would  communicate  your  judgments,  your  letters 
may  signify  and  declare  your  unfeigned  desire  that  ye  have 
of  God  and  of  his  true  knowledge;  and  they,  I  doubt  not, 
according  to  their  talents,  will  endeavour  and  will  bestow 
their  faithful  labours  to  satisfy  your  godly  petitions.  Of 
myself  I  will  speak  as  I  think ;  I  will  more  gladly  spend 
fifteen  hours  in  communicating  my  judgment  with  you,  in 
explaining  as  God  pleases  to  open  to  me  any  place  of 
Scripture,  than  half  an  hour  in  any  other  matter  beside. 

Further,  in  reading  the  Scriptures  I  would  ye  should 
join  some  books  of  the  Old  and  some  of  the  New  Testa- 
ment together,  as  Genesis  and  one  of  the  evangelists, 
Exodus  with  another,  and  so  forth ;  ever  ending  such 
books  as  ye  begin,  as  the  time  will  suffer ;  for  it  shall 
greatly  comfort  you  to  hear  that  harmony  and  well-tuned 
song  of  the  Holy  Spirit  speaking  in  our  fathers  from  the 
beginning.  It  shall  confirm  you  in  these  dangerous  and 
perilous  days  to  behold  the  face  of  Christ  Jesus,  and  his 
loving  spouse  and  church,  from  Abel  to  himself,  and  from 
himself  to  this  day,  in  all  ages  to  be  one.  Be  frequent  in 
the  prophets  and  in  the  epistles  of  St.  Paul,  for  the  multi- 
tude of  matters  therein  contained  require  exercise  and  good 
memory.  Like  as  your  assemblies  ought  to  begin  with 
confession  and  invocation  of  God's  Holy  Spirit,  so  would  I 
that  they  were  never  finished  without  thanksgiving  and 
common  prayers  for  princes,  rulers,  and  magistrates ;  for 
the  liberty  and  free  passage  of  Christ's  gospel;  for  the 
comfort  and  deliverance  of  our  afflicted  brethren  in  all 


216  Knox. 

places  now  persecuted,  but  most  cruelly  within  the  realm 
of  France  and  England ;  and  for  such  other  things  as  the 
Spirit  of  the  Lord  Jesus  shall  teach  unto  you  to  be  profit- 
able, either  to  yourselves  or  yet  to  your  brethren  whereso- 
ever they  are. 

If  thus  or  better,  dear  brethren,  I  shall  hear  that  ye  ex- 
ercise yourselves,  then  will  I  praise  God  for  your  great 
obedience,  as  for  them  that  not  only  have  received  the 
word  of  grace  with  gladness,  but  that  also,  with  care  and 
diligence,  do  keep  the  same  as  a  treasure  and  most  precious 
jewel.  And  because  I  cannot  expect  you  will  do  the  con- 
trary at  the  present,  I  will  use  no  threatenings,  for  my 
good  hope  is,  that  ye  shall  walk  as  the  sons  of  light  in  the 
midst  of  this  wicked  generation  ;  that  ye  shall  be  as  stars 
in  the  night  season,  which  yet  are  not  changed  into  dark- 
ness ;  that  ye  shall  be  as  wheat  amongst  the  cockle,  and 
yet  that  ye  shall  not  change  your  nature  which  ye  have 
received  by  grace,  through  the  fellowship  and  participation 
which  we  have  with  the  Lord  Jesus  in  his  body  and  blood. 
And,  finally,  that  ye  shall  be  of  the  number  of  the  prudent 
virgins,  daily  renewing  your  lamps  with  oil,  as  they  that 
patiently  abide  the  glorious  appearance  and  coming  of  the 
Lord  Jesus,  whose  omnipotent  Spirit  rule  and  instruct, 
illuminate  and  comfort  your  hearts  and  minds,  in  all 
assaults,  now  and  ever.    Amen. 

The  grace  of  the  Lord  Jesus  rest  with  you. 

Remember  my  weakness  in  your  daily  prayers. 

Your  brother  unfeigned, 
The  7th  of  July,  1556.  John  Knox. 


THE 


EXHORTATION 


JOHN  KNOX 

TO    HIS    BELOVED    BRETHREN    THE    COMMONALTY 
OP     SCOTLAND. 

A.  D.  1558. 


21*  217 


Dubing  Knox's  abode  at  Geneva,  in  1558,  he  published  "  The 
Appellation  of  John  Knox,  from  the  cruel  and  most  unjust  sentence 
pronounced  against  him  by  the  false  bishops  and  clergy  of  Scotland, 
with  his  supplication  and  Exhortation  to  the  Nobility,  Estates,  and 
Commonalty  of  the  realm."  This  tract  was  written  with  a  design 
to  instruct  and  animate  such  of  his  countrymen  as  were  favourable 
to  the  Reformation. 

In  the  former  part  he  urged,  that  the  care  and  reformation  of 
religion  was  a  duty  especially  incumbent  upon  those  who  were  in 
authority.  The  nature  of  its  contents  renders  this  supplication  to 
the  nobility  interesting  and  valuable  as  a  historical  and  political 
document ;  but  it  does  not  appear  so  well  suited  for  the  objects  of 
the  present  collection  as  the  Exhortation  addressed  to  the  Common- 
alty, which  points  out  their  duty  and  interest  respecting  the  subjects 
then  agitated,  showing  that  a  question  in  which  the  welfare  of  their 
souls  was  so  deeply  interested,  required  attention  from  every  indi- 
vidual. Knox  therein  gave  a  summary  of  the  doctrines  he  had 
taught  during  his  last  visit  to  Scotland,  for  which  the  Romish  clergy 
had  condemned  him  as  a  heretic  when  they  learned  that  he  was  upon 
his  return  to  the  continent,  although  they  had  avoided  calling  him 
publicly  to  judgment  while  he  remained  in  the  country. 


218 


THE 

EXHORTATION 

OF 

JOHN  KNOX 

TO  THE  COMMONALTY  OF  SCOTLAND. 


To  his  beloved  brethren,  the  Commonalty  of  Scotland,  John 
Knox  wishes  grace,  mercy,  and  peace,  with  the  spirit 
of  righteous  judgment. 

What  I  have  required  of  the  queen  regent,  estates,  and 
nobility,  as  the  chief  heads  for  this  present  of  the  realm,  I 
cannot  cease  to  require  of  you,  dearly  beloved  brethren, 
which  are  the  commonalty  and  body  of  the  same,  namely, 
That  notwithstanding  the  false  and  cruel  sentence  which 
your  disguised  bishops  have  pronounced  against  me,  you 
would  please  to  be  so  favourable  unto  me,  as  to  be  impar- 
tial auditors  of  my  just  purgation  ;*  which,  if  God  ear- 
nestly move  your  hearts  to  do,  as  I  nothing  doubt  but  that 
your  enterprise  shall  redound  to  the  praise  and  glory  of  his 
holy  name,  so  am  I  assured,  that  you  and  your  posterity 
shall  by  that  means  receive  most  singular  comfort,  edifica- 
tion, and  profit.  For  when  ye  shall  hear  the  matter  de- 
bated, you  shall  easily  perceive  and  understand  upon  what 
ground  and  foundation  that  religion  is  built,  which  amongst 
you  is  this  day  defended  by  fire  and  sword. 

As  for  mine  own  conscience,  I  am  most  assuredly  per- 
suaded, that  whatsoever  is  used  in  the  papistical  church  is 
altogether  opposed  to  Christ's  blessed  ordinance,  and  is 
nothing  but  mortal  venom  ;|  of  which  whosoever  drinks,  I 
am  assuredly  persuaded,  that  therewith  he  drinks  death 
and  damnation,  except,  by  true  conversion  unto  God,  he 
*  Defence.  t  Poison. 

219 


220  Knox. —  Tracts. 

be  purged  from  the  same.  But  because  that  long  silence 
of  God's  word  has  begotten  ignorance  in  almost  all  sorts 
of  men,  and  ignorance,  joined  with  long  custom,  has  con- 
firmed superstition  in  the  hearts  of  many;  I  therefore,  in 
the  name  of  the  Lord  Jesus  Christ,  desire  audience,  as 
well  of  you  the  commonalty  my  brethren,  as  of  the  estates 
and  nobility  of  the  realm,  that  in  public  preaching  I  may 
have  place  amongst  you,  at  large  to  utter  my  mind  in  all 
matters  of  controversy  this  day  in  religion.  And  further 
I  desire,  that  ye,  concurring  with  your  nobility,  would 
compel  your  bishops  and  clergy  to  cease  their  tyranny. 
And  also,  that,  for  the  better  assurance  and  instruction  of 
your  conscience,  you  would  compel  your  said  bishops  and 
false  teachers,  to  answer  by  the  Scriptures  of  God,  to  such 
objections  and  crimes  as  shall  be  laid  against  their  vain 
religion,  false  doctrine,  wicked  life,  and  slanderous  conver- 
sation. 

Here  I  know  it  will  be  objected,  that  I  require  of  you 
a  thing  most  unreasonable,  namely,  that  you  should  call 
your  religion*  in  doubt,  which  has  been  approved  and 
established  by  so  long  continuance,  and  by  the  consent  of  so 
many  men  before  you.  But  I  shortly  answer,  That  neither 
the  long  continuance  of  time,  nor  yet  the  multitude  of 
men,  is  a  sufficient  approbation,  which  God  will  allow  for 
our  religion.  For  as  some  of  the  most  ancient  writers  do 
witness,  neither  long  process  of  time  can  justify  an  error; 
nor  can  the  multitude  of  such  as  follow  it  change  the 
nature  of  the  same ;  but  if  it  were  an  error  in  the  begin- 
ning, so  is  it  in  the  end ;  and  the  longer  it  is  followed,  and 
the  more  that  receive  it,  it  is  the  more  pestilent  and  more 
to  be  avoided.  For  if  antiquity  or  multitude  of  men  could 
justify  any  religion,  then  was  the  idolatry  of  the  Gentiles, 
and  now  is  the  abomination  of  the  Turks,  good  religion  ; 
for  antiquity  approved  the  one,  and  a  multitude  has  re- 
ceived, and  defends  the  other.  But  to  answer  otherwise — 
Godly  men  may  wonder,  from  what  fountain  such  a  sen- 
tence proceeds — that  no  man  ought  to  try  his  faith  and 
religion  by  God's  word,  but  that  he  safely  may  believe 
and  follow  every  thing  which  antiquity  and  a  multitude 
have  approved.  The  Spirit  of  God  teaches  us  otherwise; 
for  the  Wisdom  of  God,  Christ  Jesus  himself,  referred  his 
adversaries  to  Moses  and  the  Scriptures,  to  try  by  them 
whether  his  doctrine  were  of  God  or  not.  The  apostles 
*  The  Romish  religion. 


Exhortation  to  the  Commonalty.  221 

Paul  and  Peter  command  men  to  try  the  religion  which 
they  profess  by  God's  plain  scriptures,  and  praise  men  for 
so  doing.  St.  John  strictly  commands,  that  we  believe 
not  every  spirit,  but  willeth  us  to  try  the  spirits,  whether 
they  be  of  God  or  not. 

Now,  seeing  that  these  evident  testimonies  of  the  Holy 
Ghost  direct  us  to  try  our  faith  and  religion  by  the  plain 
word  of  God,  it  is  wonderful,  that  the  papists  will  not  be 
content  that  their  religion  and  doctrine  come  under  the 
trial  of  the  same.  If  this  sentence  of  Christ  be  true  (as  it 
is  most  true,  seeing  it  springeth  from  the  verity  itself,) 
"  Whoso  doth  evil  hateth  the  light,  neither  will  he  come  to 
the  light,  lest  that  his  evil  works  be  manifested  and  re- 
buked ;"  then  do  our  papists,  by  their  own  sentence,  con- 
demn themselves  and  their  religion;  for  in  so  far  as  they 
refuse  examination  and  trial,  they  declare,  that  they  know 
some  fault  which  the  light  will  utter;  which  is  a  cause  of 
their  fear,  and  why  they  claim  the  privilege,  that  no  man 
dispute  of  their  religion.  Verity  and  truth  being  of  the 
nature  of  fine  purified  gold,  do  not  fear  the  trial  of  the  fur- 
nace ;  but  the  stubble  and  chaff  of  man's  inventions,  and 
such  is  their  religion,  may  not  abide  the  flame  of  fire. 

True  it  is,  that  Mahomet  pronounced  this  sentence,  That 
no  man  should,  on  pain  of  death,  dispute  or  reason  of  the 
ground  of  his  religion,  which  law,  to  this  day,  by  the  art 
of  satan,  is  observed  amongst  the  Turks,  to  their  mortal 
blindness,  and  horrible  blaspheming  of  Christ  Jesus,  and 
of  his  true  religion:  and  from  Mahomet  (or  rather  from 
satan  the  father  of  all  lies)  the  pope,  and  his  rabble,  have 
learned  this  lesson;  namely,  That  their  religion  should 
not  be  disputed  upon,  but  what  the  fathers  have  believed, 
that  ought  and  must  the  children  approve:  and,  in  so  de- 
vising, satan  lacked  not  his  foresight;  for  no  one  thing 
has  more  established  the  kingdom  of  that  Roman  anti- 
christ than  this  most  wicked  decree,  namely,  that  no 
man  be  permitted  to  reason  of  his  power,  or  to  call  his 
laws  in  doubt.  This  is  most  assured,  that  whenever  the 
papistical  religion  shall  come  to  examination,  it  will  be 
found  to  have  no  other  ground  than  the  religion  of  Maho- 
met has,  namely,  man's  inventions,  devices,  and  dreams, 
over-shadowed  with  some  colour  of  God's  word.  Therefore, 
brethren,  seeing  that  religion  is  to  man  as  the  stomach  to 
the  body,  which,  if  it  be  corrupted,  infects  the  whole  mem- 
bers, it  is  necessary  that  the  same  be  examined;  and  if  it 


222  Knox. — Tracts. 

be  found  replenished  with  pestilent  humours,  I  mean  with 
the  fancies  of  men,  then  of  necessity  it  is  that  those  be 
purged,  else  shall  your  bodies  and  souls  perish  for  ever: 
for  of  this  I  would  you  were  most  certainly  persuaded,  that 
a  corrupt  religion  defiles  the  whole  life  of  man,  though  it 
appear  ever  so  holy. 

Neither  would  I  that  you  should  esteem  the  reformation 
and  care  of  religion  less  to  appertain  to  you,  because  you 
are  not  kings,  rulers,  judges,  nobles,  nor  in  authority. 
Beloved  brethren,  you  are  God's  creatures,  created  and 
formed  in  his  own  image  and  similitude,  for  whose  re- 
demption the  most  precious  blood  of  the  only  beloved  Son 
of  God  was  shed,  to  whom  he  has  commanded  his  gospel 
and  glad  tidings  to  be  preached,  and  for  whom  he  has 
prepared  the  heavenly  inheritance,  so  that  you  will  not 
obstinately  refuse,  and  disdainfully  contemn  the  means 
which  he  has  appointed  to  obtain  the  same,  namely,  his 
blessed  gospel,  which  now  he  offers  unto  you,  to  the  end 
that  ye  may  be  saved.  For  the  gospel  and  glad  tidings  of 
the  kingdom  truly  preached,  is  the  power  of  God  to  the 
salvation  of  every  believer,  which  to  credit  and  receive, 
you  the  commonalty  are  no  less  addebted*  than  your  rulers 
and  princes  are;  for  albeit  God  hath  put  and  ordained 
distinction  and  difference  betwixt  the  king  and  subjects,  be- 
twixt the  rulers  and  the  common  people,  in  the  govern- 
ment and  administration  of  civil  policies,  yet  in  the  hope 
of  the  life  to  come  he  has  made  all  equal.  For  as  in 
Christ  Jesus  the  Jew  has  no  greater  prerogative  than  the 
Gentile,  the  man  than  the  woman,  the  learned  than  the 
unlearned,  the  lord  than  the  servant,  but  all  are  one  in 
him ;  so  there  is  but  one  way  and  means  to  attain  to  the 
participation  of  his  benefits  and  spiritual  graces,  which  is, 
a  lively  faith,  working  by  charity. f 

And  therefore  I  say,  that  it  no  less  appertains  to  you, 
beloved  brethren,  to  be  assured,  that  your  faith  and  reli- 
gion are  grounded  and  established  upon  the  true  and  un- 
doubted word  of  God,  than  to  your  princes  or  rulers.  For 
as  your  bodies  cannot  escape  corporeal  death,  if  with  your 
princes  you  cat  or  drink  deadly  poison,  although  it  be  by 
ignorance  or  negligence,  so  shall  you  not  escape  the  ever- 
lasting death,  if  with  them  you  profess  a  corrupt  religion. 
Yea,  except  in  heart  you  believe,  and  with  mouth  you 
confess  the  Lord  Jesus  to  be  the  only  Saviour  of  the  world, 
*  Obliged.  t  Love. 


Exhortation  to  the  Commonalty.  223 

which  you  cannot  do  except  you  embrace  his  gospel 
offered,  you  cannot  escape  death  and  damnation ;  for  as 
the  just  liveth  by  his  own  faith,  so  doth  the  unfaithful 
perish  by  his  infidelity.*  And  as  true  faith  is  engendered, 
nourished,  and  maintained,  in  the  hearts  of  God's  elect,  by 
Christ's  gospel  truly  preached  ;  so  is  infidelity  and  unbe- 
lief fostered  by  concealing  and  repressing  the  same.  And 
thus,  if  you  look  for  the  life  everlasting,  you  must  try  if 
you  stand  in  the  faith ;  and  if  you  would  be  assured  of  a 
true  and  lively  faith,  you  must  needs  have  Christ  Jesus 
truly  preached  unto  you. 

And  this  is  the  cause,  dear  brethren,  that  so  oft  I  repeat, 
and  so  constantly  I  affirm,  that  to  you  it  no  less  appertains, 
than  to  your  king  or  princes,  to  provide  that  Christ 
Jesus  be  truly  preached  amongst  you,  seeing  that  without 
his  true  knowledge  neither  of  you  can  attain  to  salva- 
tion. And  this  is  the  point  wherein  I  say  all  men  are 
equal,  "  That  as  all  are  descended  from  Adam,  by  whose 
sin  and  disobedience  death  entered  into  the  world,  so  it 
behoves  all  that  shall  obtain  life,  to  be  ingrafted  in  one  ;  that 
is,  in  the  Lord  Jesus,  who,  being  the  just  servant,  doth  by 
his  knowledge  justify  many;  namely,  all  that  unfeignedly 
believe  in  him." 

Of  this  equality,  and  that  God  requires  no  less  of  the 
subject,  be  he  ever  so  poor,  than  of  the  prince  and  rich 
man,  in  matters  of  religion,  he  has  given  an  evident  decla- 
ration in  the  law  of  Moses.  For  when  the  tabernacle  was 
built,  erected,  and  set  in  order,  God  did  provide,  how 
it,  and  the  things  pertaining  to  the  same,  should  be  sus- 
tained, so  that  they  should  not  fall  into  decay.  And  this 
provision,  albeit  heaven  and  earth  obey  his  empire,  he 
would  not  take  from  the  secret  and  hid  treasures  which  lie 
dispersed  in  the  veins  of  the  earth,  neither  yet  would  he 
take  it  from  the  rich  and  potent  of  the  people  ;  but  he 
commanded  that  every  one  of  the  sons  of  Israel,  were  he 
rich,  or  were  he  poor,  from  twenty  years  and  upward, 
should  yearly  pay  half  a  shekel  for  an  oblation  to  the  Lord, 
in  remembrance  of  their  redemption,  and  for  an  expia- 
tion or  cleansing  of  their  souls :  which  money  God  com- 
manded should  be  bestowed  upon  the  ornaments  and 
necessaries  of  the  tabernacle  of  testimony.  He  further- 
more added  a  precept,  that  the  rich  should  give  no  more 
for  that  use,  and  in  that  behalf,  than  should  the  poor ;  nei- 
*  Unbelief. 


224  Knox. — Tracts. 

ther  yet  that  the  poor  should  give  any  less  than  the  rich 
should  in  that  consideration. 

This  law,  to  man's  reason  and  judgment,  may  appear 
very  unreasonable ;  for  some  rich  man  might  have  given 
a  thousand  shekels  with  less  hurt  of  his  substance  than 
some  poor  man  might  have  paid  the  half-shekel :  and  yet 
God  makes  all  equal,  and  wills  that  the  one  shall  pay  no 
more  than  the  other,  neither  yet  the  poor  any  less  than  the 
rich.  This  law,  I  say,  may  appear  very  unequal :  but  if 
the  cause  which  God  added  be  observed,  we  shall  find  in 
the  same  the  great  mercy  and  inestimable  wisdom  of  God 
to  appear ;  which  cause  is  expressed  in  these  words : 
"  This  money  received  from  the  children  of  Israel,  thou 
shalt  give  in  for  the  service  of  the  tabernacle,  that  it  may 
be  to  the  children  of  Israel  for  a  remembrance  before  the 
Lord,  that  he  may  be  merciful  to  your  souls."  This  cause, 
I  say,  evidently  declares,  that  as  the  whole  multitude  was 
delivered  from  the  bondage  of  Egypt,  by  the  mighty 
power  of  God  alone ;  so  was  every  member  of  the  same, 
without  respect  of  persons,  sanctified  by  his  grace,  the 
richest,  in  that  behalf,  nothing  preferred  to  the  poorest : 
for  by  no  merit  and  worthiness  of  man  was  he  moved 
to  choose  and  to  establish  his  habitation  and  dwelling 
amongst  them  ;  but  their  felicity,  prerogative,  and  honour, 
which  they  had  above  all  other  nations,  proceeded  only 
from  the  fountain  of  his  eternal  goodness,  who  loved  them 
freely,  as  he  freely  had  chosen  them  to  be  his  priestly  king- 
dom, and  holy  people,  from  all  nations  of  the  earth.  Thus 
to  honour  them,  that  he  would  dwell  in  the  midst  of  them, 
he  neither  was  moved,  I  say,  by  the  wisdom  of  the  wise, 
by  the  riches  of  the  potent,  neither  yet  by  the  virtue  and 
holiness  of  any  state  amongst  them,  but  of  mere  goodness 
did  he  love  them,  and  with  his  presence  did  he  honour  that 
whole  people;  and  therefore,  to  point  out  the  same,  his 
common  love  to  the  whole  multitude,  and  to  cut  off  occa- 
sions of  contention,  and  doubts  of  conscience,  he  would 
receive  no  more  from  the  rich  than  from  the  poor,  for  the 
maintenance  of  his  tabernacle,  by  which  was  represented 
his  presence  and  habitation  amongst  them. 

If  the  rich  had  been  preferred  to  the  poor,  then  as  the 
one  should  have  been  puffed  up  with  pride,  as  though  he 
had  been  more  acceptable  to  God,  by  reason  of  his  greater 
gift ;  so  should  the  conscience  of  the  other  have  been 
troubled  and  wounded,  thinking  that  his  poverty  was  an 


Exhortation  to  the  Commonalty.  225 

impediment,  that  he  could  not  stand  in  such  perfect  favour 
with  God  as  did  the  other,  because  he  was  not  able  to  give 
so  much  as  did  the  rich  to  the  maintenance  of  his  taberna- 
cle. But  He,  who  of  mercy,  as  is  said,  chose  his  habita- 
tion amongst  them,  and  also  who  best  knows  what  lieth 
within  man,  provided  the  remedy  for  the  one,  and  for  the 
other,  making  them  equal  in  that  behalf,  who  in  other 
things  were  most  unequal.  If  the  poor  should  have  found 
himself  grieved  by  reason  of  that  tax,  and  that  as  much 
was  imposed  upon  him  as  upon  the  rich,  yet  he  had  no 
small  cause  of  joy,  that  God  himself  would  please  to  com- 
pare him,  and  to  make  him  equal,  in  the  maintenance  of 
his  tabernacle,  to  the  most  rich  and  potent  in  Israel. 

If  this  equality  were  commanded  by  God,  for  mainte- 
nance of  that  transitory  tabernacle,  which  was  but  a 
shadow  of  a  better  to  come,  is  not  the  same  required  of 
us,  who  now  have  the  Verity,  which  is  Christ  Jesus  I  who 
being  clad  with  our  nature,  is  made  "  Immanuel,  that  is, 
God  with  us ;  whose  natural  body,  although  it  be  received 
into  the  heavens,  where  he  must  abide  till  all  be  complete 
that  is  forespoken  by  the  prophets,  yet  hath  he  promised 
to  be  present  with  us  to  the  end  of  the  world."  And  for 
that  purpose,  and  for  the  greater  assurance  of  his  promise, 
he  has  erected  among  us.,  here  in  the  earth,  the  signs  of 
his  own  presence  with  us,  his  spiritual  tabernacle,  the  true 
preaching  of  his  word,  and  right  administration  of  his  sa- 
craments ;  to  the  maintenance  whereof  the  subject  is  no 
less  bound  than  the  prince,  the  poor  than  the  rich  :  for  as 
the  price  which  was  given  for  man's  redemption  is  one,  so 
God  requires  of  all  that  shall  be  partakers  of  the  benefits 
of  the  same  a  like  duty ;  which  is  a  plain  confession,  that 
by  Christ  Jesus  alone  we  have  received  whatsoever  was 
lost  in  Adam. 

Of  the  prince  God  requires,  that  he  deny  himself,  and 
that  he  follow  Jesus  Christ — of  the  subject  he  requires 
the  same.  Of  the  kings  and  judges  it  is  required,  "  That 
they  kiss  the  Son;"  (Psalm  ii.)  that  is,  give  honour,  sub- 
jection, and  obedience  to  him  :  and  from  such  reverence 
God  does  not  exempt  the  subject  that  shall  be  saved.  And 
this  is  that  equality  which  is  betwixt  the  kings  and  subjects, 
the  most  rich  or  noble,  and  betwixt  the  poorest  and  men  of 
lowest  estate ;  namely,  that  as  the  one  is  obliged  to  believe 
in  heart,  and  with  mouth  to  confess  the  Lord  Jesus  to  be  the 
only  Saviour  of  the  world,  so  also  is  the  other.     Neither 

KNOX.  22 


226  Knox.— Tracts. 

is  there  any  of  God's  children,  who  has  attained  to  the 
years  of  discretion,  so  poor,  but  that  he  has  thus  much  to 
bestow  upon  the  ornaments  and  maintenance  of  their  spi- 
ritual tabernacle,  when  necessity  requires  ;  neither  yet  is 
there  any  so  rich,  of  whose  hands  God  requires  any  more. 
For  albeit  that  David  gathered  great  substance  for  the 
building  of  the  temple — that  Solomon,  with  earnest  dili- 
gence, and  incredible  expenses,  erected  and  finished  the 
same — that  Hezekiah  and  Josiah  purged  the  religion, 
which  before  was  corrupted ;  yet  to  them  was  God  no 
further  debtor,  in  that  respect,  than  he  was  to  the  most 
simple  of  the  faithful  posterity  of  faithful  Abraham.  For 
their  diligence,  zeal,  and  works  gave  rather  testimony  and 
confession  before  men,  what  honour  they  did  bear  to  God, 
what  love  to  his  word,  and  reverence  to  his  religion,  than 
that  any  work  proceeding  from  them  either  established  or 
increased  God's  favour  towards  them,  who  freely  loved 
them,  in  Christ  his  Son,  before  the  foundation  of  the  world 
was  laid  :  so  that  these  fore-named,  by  their  notable  works, 
gave  testimony  of  their  unfeigned  faith;  and  the  same  does 
the  poorest  who  unfeignedly  and  openly  professes  Christ 
Jesus,  and  embraces  his  glad  tidings  offered,  who  abhors 
superstition,  and  flees  from  idolatry. 

The  poorest,  I  say,  and  most  simple,  who  this  day  on 
earth,  in  the  days  of  this  cruel  persecution,  firmly  believes 
in  Christ,  and  boldly  confesses  him  before  this  wicked 
generation,  is  no  less  acceptable  before  God,  neither  is 
judged  in  his  presence  to  have  done  any  less  in  promoting 
Christ's  cause,  than  the  king,  who  by  the  sword  and 
power,  which  he  has  received  of  God,  roots  out  idolatry, 
and  so  advances  Christ's  glory.  But  to  return  to  our 
former  purpose ;  It  is  no  less  required,  I  say,  of  the  subject 
to  believe  in  Christ,  and  to  profess  his  true  religion,  than 
of  the  prince  and  king :  and  therefore  I  affirm,  That  in 
God's  presence  it  shall  not  excuse  you  to  allege,  that  ye 
were  not  chief  rulers,  and  therefore  that  the  care  and  refor- 
mation of  religion  did  not  appertain  unto  you. 

Dear  brethren,  as  before  is  said,  ye  are  the  creatures  of 
God,  created  after  his  own  image  and  similitude;  to  whom 
it  is  commanded,  to  hear  the  voice  of  your  heavenly 
Father,  to  embrace  his  Son  Christ  Jesus,  to  flee  from  all 
doctrine  and  religion  which  he  has  not  approved  by  his 
own  will,  revealed  to  us  in  his  most  blessed  word.  To 
which  precepts  and  charges  if  you  be  found  disobedient, 


Exhortation  to  the  Commonalty.  221 

you  shall  perish  in  your  iniquity,  as  rebels  and  stubborn 
servants,  who  have  no  pleasure  to  obey  the  good  will  of 
their  sovereign  Lord,  who  most  lovingly  calls  lor  your 
obedience :  and  therefore,  brethren,  in  this  behalf,  it  is 
your  part  to  be  careful  and  diligent.  For  the  question  is 
not  of  things  temporal,  which,  although  they  be  endangered, 
yet  by  diligence  and  in  process  of  time  may  afterwards  be 
redressed;  but  it  is  of  the  damnation  of  your  bodies  and 
souls,  and  of  the  loss  of  life  everlasting,  which  once  lost 
can  never  be  recovered  :  and  therefore,  I  say,  that  it  be- 
hoves you  to  be  careful  and  diligent  in  this  so  weighty  a 
matter,  lest  that  you  contemning  this  occasion,  which  God 
now  offers,  find  not  the  like,  although  that  afterwards  with 
groaning  and  sobs  you  languish  for  the  same.  And  that 
you  be  not  ignorant  of  what  occasion  I  mean,  in  few  words 
I  shall  express  it. 

Not  only  I,  but  with  me  also  divers  godly  and  learned 
men,  offer  unto  you  our  labours,  faithfully  to  instruct  you 
in  the  ways  of  the  Eternal,  our  God,  and  in  the  sincerity 
of  Christ's  gospel,  which  this  day,  by  the  pestilent  gene- 
ration of  antichrist,  I  mean,  by  the  pope,  and  by  his  most 
ungodly  clergy,  are  almost  hid  from  the  eyes  of  men.  We 
offer  to  jeopard  our  lives  for  the  salvation  of  your  souls, 
and  by  manifest  Scriptures  to  prove  that  the  religion,  which 
is  maintained  amongst  you  by  fire  and  sword,  is  false,  vain, 
and  diabolical.  We  require  nothing  of  you,  but  that  pa- 
tiently you  will  hear  our  doctrine,  which  is  not  ours,  but 
the  doctrine  of  salvation  revealed  to  the  world  by  the  only 
Son  of  God ;  and  that  you  will  examine  our  reasons,  by 
which  we  offer  to  prove  the  papistical  religion  to  be  abomi- 
nable before  God :  and  lastly,  we  require,  that  by  your 
power  the  tyranny  of  those  cruel  beasts,  I  mean  of  priests 
and  friars,  may  be  bridled,  till  we  have  uttered  our  minds 
in  all  matters  this  day  debatable  in  religion.  If  these 
things,  in  the  fear  of  God,  ye  grant  to  me  and  unto  others, 
who  unfeignedly,  for  your  salvation,  and  for  God's  glory, 
require  the  same,  I  am  assured,  that  ye  shall  be  blessed 
of  God,  whatsoever  satan  shall  devise  against  you.  But 
if  ye  contemn  or  refuse  God,  who  thus  lovingly  offers  unto 
you  salvation  and  life,  ye  shall  neither  escape  plagues 
temporal,  which  shortly  shall  apprehend  you  ;  neither  yet 
the  torment  prepared  for  the  devil  and  for  his  angels ;  ex- 
cept by  speedy  repentance  ye  return  to  the  Lord,  whom  ye 
now  refuse,  if  ye  refuse  the  messengers  of  his  word. 


228  Knox.— Tracts. 

But  yet  I  think  ye  doubt  what  ye  ought,  and  may  do,  in 
this  so  weighty  a  matter.  In  few  words  I  will  declare  my 
conscience  in  the  one  and  in  the  other.  Ye  ought  to 
prefer  the  glory  of  God,  the  promoting  of  Christ's  gospel, 
and  the  salvation  of  your  souls,  to  all  things  that  are  in 
the  earth :  and  although  you  are  but  subjects,  you  may 
lawfully  require  of  your  superiors,  be  it  of  your  king,  be  it 
of  your  lords,  rulers,  and  powers,  that  they  provide  ioryou 
true  preachers  ;  and  that  they  expel  such  as,  under  the 
name  of  pastors,  devour  and  destroy  the  flock,  not  feeding 
the  same  as  Christ  Jesus  hath  commanded  :  and  if  in  this 
point  your  superiors  be  negligent,  or  yet  pretend  to  main- 
tain tyrants  in  their  tyranny,  most  justly  you  may  provide 
true  teachers  for  yourselves,  pastors  according  to  the  mind 
and  heart  of  God,  by  whom  you  may  be  fed  with  that  most 
comfortable  food  of  your  souls,  Christ's  gospel  truly 
preached.  You  may  moreover,  in  a  peaceable  manner, 
without  sedition,  withhold  the  fruits  and  profits  which 
your  false  bishops  and  clergy  most  unjustly  receive  of 
you,*  unto  such  time  as  they  shall  faithfully  do  their 
charge  and  duties ;  which  is,  to  preach  unto  you  Christ 
Jesus  truly,  rightly  to  minister  the  sacraments  according 
to  his  own  institution,  and  so  to  watch  for  the  salvation  of 
your  souls,  as  is  commanded  by  Christ  Jesus  himself,  and 
by  his  apostles  Paul  and  Peter. 

If  God  shall  move  your  hearts  in  his  true  fear,  to  begin 
to  practise  these  things,  and  to  demand  and  crave  the  same 
of  your  superiors,  which  most  lawfully  ye  may  do,  then 
I  doubt  not  but,  of  his  great  mercy  and  free  grace,  he  will 
illuminate  the  eyes  of  your  minds,  that  his  undoubted  verity 
will  be  a  lantern  to  your  feet,  to  guide  and  lead  you  in  all 
the  ways  which  godly  wisdom  doth  approve.  He  will 
make  your  enemies  tremble  before  your  face ;  he  will 
establish  his  gospel  amongst  you,  to  the  salvation  and 
perpetual  comfort  of  yourselves,  and  of  your  posterity  after 
you.  But  if,  as  Gcd  forbid,  the  love  of  friends,  the  fear  of 
your  princes,  and  the  wisdom  of  the  world,  draw  you  back 
from  God,  and  from  his  Son  Christ  Jesus,  be  certainly  per- 
suaded, that  ye  shall  drink  the  cup  of  his  vengeance ;  so 
many,  I  mean,  as  shall  contemn  and  despise  this  loving 
calling  of  your  heavenly  Father. 

It  will  not  excuse  you,  dear  brethren,  in  the  presence  of 

*  The  voluntary,  or  rather  involuntary,  offerings  required  by  the 
Romish  clergy  at  certain  festivals  and  on  other  occasions. 


Exhortation  to  the  Commonalty.  229 

God,  neither  yet  will  it  avail  you  in  the  day  of  his  visita- 
tion, to  say,  "  We  were  but  simple  subjects;  we  could  not 
redress  the  faults  and  crimes  of  our  rulers,  bishops,  and 
clergy;  we  called  for  reformation,  and  wished  for  the  same: 
but  lords' brethren  were  bishops,  their  sons  were  abbots,  and 
the  friends  of  great  men  had  the  possession  of  the  church, 
and  so  we  were  compelled  to  give  obedience  to  all  that  they 
demanded."  These  vain  excuses,  I  say,  will  nothing  avail 
you  in  the  presence  of  God,  who  requires  no  less  of  the 
subjects  than  of  their  rulers,  that  they  decline  from  evil, 
and  that  they  do  good;  that  they  abstain  from  idolatry, 
superstition,  blasphemy,  murder,  and  other  such  horrible 
crimes,  which  his  law  forbids,  and  yet  nevertheless  are 
openly  committed  and  maliciously  defended  in  that  miser- 
able realm. 

And  if  you  think  that  you  are  innocent,  because  you  are 
not  the  chief  actors  of  such  iniquity,  you  are  utterly  de- 
ceived ;  for  God  not  only  punishes  the  chief  offenders,  but 
with  them  he  also  condemns  the  consenters  to  such  iniqui- 
ty; and  all  are  judged  to  consent,  who,  knowing  that  im- 
piety is  committed,  give  no  testimony  that  the  same  dis- 
pleases them.  To  speak  this  matter  more  plainly — As  your 
princes  and  rulers  are  criminal,*  with  your  bishops,  of  all 
idolatry  committed,  and  of  all  the  innocent  blood  that  is 
shed  for  the  testimony  of  Christ's  truth,  and  that  because 
they  maintain  them  in  their  tyranny;  so  are  you,  I  mean 
so  many  of  you  as  give  no  plain  confession  to  the  contrary, 
criminal  and  guilty  of  the  same  crimes  with  your  princes 
and  rulers,  because  you  assist  and  maintain  your  princes 
in  their  blind  rage,  and  give  no  declaration  that  their  tyran- 
ny displeases  you. 

This  doctrine,  I  know,  is  strange  to  the  blind  world ;  but 
the  verity  of  it  has  been  declared  in  all  notable  punish- 
ments from  the  beginning.  When  the  original  world  per- 
ished by  water;  when  Sodom  and  Gomorrah  were  con- 
sumed by  fire;  and,  finally,  when  Jerusalem  was  horribly 
destroyed ;  does  any  man  think  that  all  were  alike  wicked 
before  the  world?  Evident  it  is  that  they  were  not,  if  they 
be  judged  according  to  their  external  facts  :f  for  some  were 
young,  and  could  not  be  oppressors,  neither  yet  could  defile 
themselves  with  unnatural  and  beastly  lusts;  some  were 
pitiful  and  gentle  of  nature,  and  did  not  thirst  for  the  blood 
of  Christ,  nor  of  his  apostles.  But  did  any  escape  the 
*  Guilty.  t  Outward  actions. 

22* 


230  Knox.— Tracts. 

plagues  and  vengeance  which  did  apprehend  the  multitude? 
Let  the  Scriptures  witness,  and  the  histories  be  considered, 
which  plainly  do  testify,  that  by  the  waters  all  flesh  in 
earth  at  that  time  did  perish,  Noah  and  his  family  except- 
ed; that  none  escaped  in  Sodom,  and  in  the  other  cities 
adjacent,  except  Lot  and  his  two  daughters.  And  evident 
it  is,  that  in  the  famous  city  of  Jerusalem,  in  the  last  and 
horrible  destruction  of  the  same,  none  escaped  God's  ven- 
geance, except  so  many  as  before  were  dispersed. 

And  what  is  the  cause  of  this  severity,  seeing  that  all 
were  not  alike  offenders?  Let  the  flesh  cease  to  dispute 
with  God,  and  let  all  men,  by  these  examples,  learn  be- 
times to  flee  and  avoid  the  society  and  company  of  the 
proud  contemners  of  God,  if  that  they  list  not  to  be  par- 
takers of  their  plagues.  The  cause  is  evident,  if  we  can 
be  subject  to  God's  judgments  without  grudging,  which  in 
themselves  are  most  holy  and  just;  for  in  the  original  world 
none  was  found  that  either'did  resist  the  tyranny  and  op- 
pression that  universally  were  used,  nor  yet  that  earnestly 
reprehended  the  same.  In  Sodom  none  were  found  who 
did  gainstand*  that  furious  and  beastly  multitude,  which 
compassed  about  and  besieged  the  house  of  Lot;  none  would 
believe  Lot,  that  the  city  should  be  destoyed.  And,  finally, 
in  Jerusalem  none  were  found  that  studied  to  repress  the 
tyranny  of  the  priests,  who  were  conjuredf  against  Christ 
and  his  gospel ;  but  all  fainted, — I  except  such  as  gave 
witness  with  their  blood,  or  their  fleeing,  that  such  impiety 
displeased  them, — all  kept  silence;  by  which  all  approved 
iniquity,  and  joined  hands  with  the  tyrants,  and  so  were 
all  arrayed  and  set,  as  it  had  been  in  one  battle,  against 
the  Omnipotent,  and  against  his  Son  Jesus  Christ:  for  who- 
soever gathereth  not  with  Christ  in  the  day  of  his  harvest 
is  judged  to  scatter;  and  therefore  they  were  all  partakers 
of  one  vengeance  temporal. 

Which  thing,  as  before  I  have  touched,  ought  to  move 
you  to  the  deep  consideration  of  your  duties  in  these  last 
and  most  perilous  times.  The  iniquity  of  your  bishops  is 
more  than  manifest;  their  filthy  lives  infect  the  air;  the 
innocent  blood  which  they  shed  cries  for  vengeance  in  the 
ears  of  our  God;  the  idolatry  and  abomination,  which  they 
openly  commit,  and  without  punishment  maintain,  doth 
corrupt  and  defile  the  whole  land,  and  none  amongst  you 
doth  unfeignedly  study  for  any  redress  of  such  enormities. 
*  Object  to,  or  oppose.  t  Bound  together. 


Exhortation  to  the  Commonalty.  231 

Will  God  in  this  behalf  hold  you  as  innocents?  Be  not 
deceived,  dear  brethren;  God  hath  punished  not  only  the 
proud  tyrants,  filthy  persons,  and  cruel  murderers,  but  also 
such  as  with  them  did  draw  the  yoke  of  iniquity,  whether 
by  flattering  their  offences,  obeying  their  unjust  command- 
ments, or  in  winking  at  their  manifest  iniquity :  all  such,  I 
say,  God  once  punished  with  the  chief  offenders.  Be  as- 
sured, brethren,  that,  as  He  is  immutable  of  nature,  so  he 
will  not  pardon  you  in  that  which  he  has  punished  so  se- 
verely in  others;  and  now  the  less,  because  he  has  plainly 
admonished  you  of  the  dangers  to  come,  and  has  offered 
you  his  mercy  before  he  pour  forth  his  wrath  and  displea- 
sure upon  the  disobedient. 

God,  the  Father  of  our  Lord  Jesus  Christ,  who  is  the 
Father  of  glory,  and  God  of  all  consolation,  give  you  the 
Spirit  of  wisdom,  and  open  unto  you  the  knowledge  of 
himself,  by  the  means  of  his  dear  Son,  by  which  you  may 
attain  to  the  esperance*  and  hope,  that,  after  the  troubles 
of  this  transitory  life,  you  may  be  partakers  of  the  riches 
of  that  glorious  inheritance,  which  is  prepared  for  such  as 
refusef  themselves,  and  fight  under  the  banner  of  Christ 
Jesus  in  the  day  of  this  his  battle:  that  in  deep  consider- 
ation of  the  same  you  may  learn  to  prefer  the  invisible 
and  eternal  joys  to  the  vain  pleasures  that  are  present. 
God  further  grant  you  his  Holy  Spirit,  rightly  to  consider 
what  I,  in  his  name,  have  required  of  your  nobility,  and  of 
you  the  subjects,  and  move  you  all  together  so  to  answer, 
that  my  petition  be  not  a  testimony  of  your  just  condem- 
nation, when  the  Lord  Jesus  shall  appear  to  avenge  the 
blood  of  his  saints,  and  the  contempt  of  his  most  holy  word. 
Amen. 

"  Sleep  not  in  sin,  for  vengeance  is  prepared  against  all 
disobedient.  Flee  from  Babylon,  if  ye  will  not  be  partakers 
of  her  plagues." 

Be  witness  to  my  Appellation.     Grace  be  with  you. 

From  Geneva,  the  14th 
of  July,  1558. 

Your  brother  to  command  in  godliness, 

John  Knox. 
♦  Expectation.  f  Deny. 


232  Knox.— Tracts. 


THE  MARTYRDOM  OF  THE  BLESSED  SERVANT  OF  GOD 
WALTER  MILL. 


The  following  account  of  the  martyrdom  of  Walter  Mill,  who  was 
burned  by  the  papists  at  St.  Andrew's,  not  three  months  previously 
to  the  writing  of  the  foregoing  Appellation,  is  a  sufficient  comment 
upon  it. 


Among  the  rest  of  the  martyrs  of  Scotland,  the  mar- 
vellous constancy  of  Walter  Mill  is  not  to  be  passed  over 
in  silence.  Out  of  whose  ashes  sprang  thousands  of  his 
opinion  and  religion  in  Scotland,  who  altogether  chose 
rather  to  die  than  to  be  any  longer  overtrodden  by  the 
tyranny  of  the  Romish  ecclesiastics,  and  so  began  the 
congregation  of  Scotland  to  debate  the  true  religion  of 
Christ. 

In  the  year  of  our  Lord  1558,  in  the  time  of  Mary, 
queen  regent  of  Scotland,  John  Hamilton  being  bishop  of 
St.  Andrew's,  and  primate  of  Scotland,  Walter  Mill,  who 
in  his  youth  had  been  a  papist,  after  that  he  had  been  in 
Germany,  and  had  heard  the  doctrine  of  the  gospel,  return- 
ed again  into  Scotland,  and,  setting  aside  all  papistry  and 
compelled  chastity,  married  a  wife,  which  thing  made  him 
to  be  suspected  of  heresy  by  the  bishops  of  Scotland. 

After  long  watching  of  him  he  was  taken  by  two  popish 
priests,  one  called  sir  George  Straquhen,  and  the  other  sir 
Hugh  Turry,*  servants  to  the  said  bishop  for  the  time, 
within  the  town  of  Dysart  in  Fife,  and  brought  to  St.  An- 
drew's and  imprisoned  in  the  castle  thereof.  He  being  in 
prison,  the  papists  earnestly  laboured  to  seduce  him,  and 
threatened  him  with  death  and  corporal  torments,  to  the 
intent  they  would  cause  him  to  recant  and  forsake  the 
truth.  But  seeing  they  could  profit  nothing  thereby,  and 
that  he  remained  still  firm  and  constant,  they  laboured  to 
persuade  him  by  fair  promises,  and  offered  unto  him  a 
monk's  portion  for  all  the  days  of  his  life  in  the  abbey  of 
Dunfermeline,  if  that  he  would  deny  the  things  he  had 

*  The  appellation  of  "  sir"  was  usually  given  to  the  Romish  priests. 


The  Martyrdom  of  Walter  Mill.  233 

taught,  and  grant  that  they  were  heresy ;  but  he,  continuing 
in  the  truth  even  unto  the  end,  despised  their  threatenings 
and  fair  promises. 

Then  assembled  together  many  of  the  Romish  prelates 
and  ecclesiastics,  with  divers  others,  as  sundry  friars  black 
and  grey.  These  being  assembled,  and  having  consulted 
together,  Mill  was  taken  out  of  prison,  and  brought  to  the 
cathedral,  where  he  was  put  in  a  pulpit  before  the  bishops 
to  be  accused,  the  twentieth  day  of  April.  Being  brought 
into  the  church,  and  climbing  up  to  the  pulpit,  they,  seeing 
him  so  weak  and  feeble  of  person,  partly  by  age  and  tra- 
vail, and  partly  by  evil  treatment,  that  without  help  he  could 
not  climb  up,  supposed  that  they  should  not  have  heard 
him  for  weakness  of  voice.  But  when  he  began  to  speak 
he  made  the  church  to  ring  and  sound  again,  with  so  great 
courage  and  stoutness,  that  the  Christians  who  were  present 
were  no  less  rejoiced,  than  the  adversaries  were  confounded 
and  ashamed.  He  being  in  the  pulpit,  and  on  his  knees 
at  prayer,  sir  Andrew  Oliphant,  one  of  the  bishop's  priests, 
commanded  him  to  arise  and  to  answer  to  his  articles,  say- 
ing on  this  manner, — "  Sir  Walter  Mill,  arise  and  answer 
to  the  articles,  for  you  hold  my  lord  here  over  long."  To 
whom  Walter,  after  he  had  finished  his  prayer,  answered, 
saying,  "  We  ought  to  obey  God  more  than  men ;  I  serve 
one  more  mighty,  even  the  omnipotent  Lord:  and  where 
you  call  me  sir  Walter,  they  call  me  Walter  and  not  sir 
Walter.  I  have  been  overlong  one  of  the  pope's  knights. 
Now  say  what  thou  hast  to  say." 

Oliphant.  What  think  you  of  priests'  marriage? 

Mill.  I  hold  it  a  blessed  band ;  for  Christ  himself  main- 
tained it,  and  approved  the  same,  and  also  made  it  free  to 
all  men,  but  ye  think  it  not  free  to  you;  ye  abhor  it,  and 
in  the  mean  time  take  other  men's  wives  and  daughters, 
and  will  not  keep  the  band  that  God  hath  made.  Ye  vow 
chastity,  and  break  the  same.  St.  Paul  had  rather  marry 
than  burn;  the  which  I  have  done:  for  God  never  forbad 
marriage  to  any  man,  of  what  state  or  degree  so  ever  he 
were. 

O.  Thou  sayest  there  are  not  seven  sacraments. 

M.  Give  me  the  Lord's  Supper  and  baptism,  and  take 
you  the  rest,  and  part  them  among  you.  For  if  there  be 
seven,  why  have  you  omitted  one  of  them,  to  wit,  mar- 
riage, and  give  yourselves  to  slanderous  and  ungodly 
whoredom  ? 


234  Knox. — Tracts. 

O.  Thou  art  against  the  blessed  sacrament  of  the  altar, 
and  sayest,  that  the  mass  is  wrong,  and  is  idolatry. 

M.  Suppose  that  a  lord  or  a  king  sent  and  called  many 
to  a  dinner,  and  when  the  dinner  is  in  readiness  he  caused 
to  ring  a  bell,  and  the  men  come  to  the  hall,  and  sit  down 
to  be  partakers  of  the  dinner,  but  the  lord,  turning  his  back 
unto  them,  ate  all  himself,  and  mocked  them ;  so  do  ye. 

O.  Thou  deniest  the  sacrament  of  the  altar  to  be  the 
very  body  of  Christ  really  in  flesh  and  blood. 

M.  The  Scripture  of  God  is  not  to  be  taken  carnally  but 
spiritually,  and  standeth  in  faith  only.  And  as  for  the 
mass,  it  is  wrong,  for  Christ  was  once  offered  on  the  cross 
for  man's  trespass,  and  will  never  be  offered  again,  for  then 
he  ended  all  sacrifice. 

O.  Thou  deniest  the  office  of  a  bishop. 

M.  I  affirm  that  they  whom  ye  call  bishops  do  no  bish- 
op's works,  nor  use  the  office  of  bishops,  as  Paul  biddeth, 
writing  to  Timothy;  but  live  after  their  own  sensual  plea- 
sure, and  take  no  care  of  the  flock,  nor  yet  regard  they  the 
word  of  God,  but  desire  to  be  honoured,  and  called  my 
lords. 

O.  Thou  speakest  against  pilgrimage,  and  callest  it  a 
pilgrimage  to  harlotry. 

M.  I  affirm  that,  and  say  that  it  is  not  commanded  in 
the  Scripture,  and  that  there  is  no  greater  harlotry  in  any 
places  than  at  your  pilgrimages,  except  it  be  in  common 
brothels. 

O.  Thou  preachest  secretly  and  privately  in  houses,  and 
openly  in  the  fields. 

M.  Yea,  man,  and  on  the  sea;  also,  sailing  in  ship. 

O.  Wilt  thou  not  recant  thy  erroneous  opinions?  and  if 
thou  wilt  not,  I  will  pronounce  sentence  against  thee. 

M.  I  am  accused  of  my  life:  I  know  I  must  die  once, 
and  therefore,  as  Christ  said  to  Judas,  "  What  thou  doest, 
do  quickly."  Ye  shall  know  that  I  will  not  recant  the 
truth,  for  I  am  corn,  I  am  no  chaff,  I  will  not  be  blown 
away  with  the  wind,  nor  burst  with  the  flail,  but  I  will 
abide  both. 

These  things  rehearsed  they  of  purpose,  with  other  light 
trifles,  to  augment  their  final  accusation,  and  then  sir  An- 
drew Oliphant  pronounced  sentence,  that  he  should  be 
delivered  to  the  temporal  judge,  and  punished  as  a  heretic, 
which  was  to  be  burnt.     Notwithstanding,  his  boldness  and 


The  Martyrdom  of  Walter  Mill.  235 

constancy  moved  so  the  hearts  of  many,  that  the  bishop's 
steward  of  his  regality,  provost  of  the  town,  called  Patrick 
Learmond,  refused  to  be  his  temporal  judge;  to  whom  it 
appertained  if  the  cause  had  been  just.  Also  the  bishop's 
chamberlain,  being  therewith  charged,  would  in  no  wise 
take  upon  him  so  ungodly  an  office.  Yea,  the  whole  town 
was  so  offended  with  his  unjust  condemnation,  that  the 
bishop's  servants  could  not  get  for  their  money  so  much 
as  one  cord  to  tie  him  to  the  stake,  or  a  tar  barrel  to  burn 
him,  but  were  constrained  to  cut  the  cords  of  their  master's 
own  pavilion  to  serve  their  turn. 

Nevertheless,  one  servant  of  the  bishop,  more  ignorant 
and  cruel  than  the  rest,  called  Alexander  Simmerwail,  en- 
terprising the  office  of  a  temporal  judge  in  that  part,  con- 
veyed him  to  the  fire,  where,  against  all  natural  reason  of 
man,  his  boldness  and  hardiness  did  more  and  more  in- 
crease; so  that  the  Spirit  of  God  working  miraculously  in 
him,  made  it  manifest  to  the  people  that  his  cause  and 
articles  were  just,  and  he  innocently  put  down. 

Now  when  all  things  were  ready  for  his  death,  and  he 
conveyed  with  armed  men  to  the  fire,  Oliphant  bade  him 
pass  to  the  stake;  and  he  said,  "  Nay,  but  wilt  thou  put 
me  up  with  thy  hand  and  take  part  of  my  death;  thou  shalt 
see  me  pass  up  gladly,  for  by  the  law  of  God  I  am  forbid- 
den to  put  hands  upon  myself."  Then  Oliphant  put  him 
up  with  his  hand,  and  he  ascended  gladly,  saying,  "  I  go 
up  to  the  altar  of  God;"  and  he  desired  that  he  might  have 
space  to  speak  to  the  people,  the  which  Oliphant  and  other 
of  the  burners  denied,  saying  that  he  had  spoken  over- 
much, for  the  bishops  were  altogether  offended  that  the 
matter  was  so  long  continued.  Then  some  of  the  young 
men  said,  that  they  believed  the  burners  and  the  bishops 
their  masters  should  lament  that  day,  and  desired  the  said 
Walter  to  speak  what  he  pleased. 

And  so  after  he  had  made  his  humble  supplication  to 
God  on  his  knees,  he  arose,  and  standing  upon  the  coals, 
spake  thus:  "Dear  friends,  the  cause  why  I  suffer  this 
day  is  not  for  any  crime  laid  to  my  charge,  albeit  I  be  a 
miserable  sinner  before  God,  but  only  for  the  defence  of 
the  faith  of  Jesus  Christ  set  forth  in  the  New  and  Old  Tes- 
tament unto  us,  for  which,  as  the  faithful  martyrs  have 
offered  themselves  gladly  before,  being  assured  after  the 
death  of  their  bodies  of  eternal  felicity,  so  this  day  I  praise 
God  that  he  hath  called  me  of  his  mercy  among  the  rest 


236  Knox.— Tracts. 

of  his  servants,  to  seal  up  his  truth  with  my  life;  which 
as  I  have  received  it  of  him,  so  willingly  I  offer  it  to  his 
glory.  Therefore  as  you  will  escape  eternal  death,  be  no 
more  seduced  with  the  lies  of  priests,  monks,  friars,  priors, 
abbots,  bishops,  and  the  rest  of  the  sect  of  antichrist,  but 
depend  only  upon  Jesus  Christ  and  his  mercy,  that  ye  may 
be  delivered  from  condemnation." 

The  multitude  that  looked  on  made  a  great  lamentation, 
for  they  were  exceedingly  moved  with  his  words.  When 
the  fire  was  kindled  and  began  to  flame,  he  cried,  "  Lord 
have  mercy  on  me,  pray,  good  people,  while  there  is  time;" 
and  thus  departed,  showing  a  wonderful  courage  and  re- 
solution of  spirit.  The  citizens  took  his  death  so  griev- 
ously, that  lest  it  should  be  forgotten,  they  made  up  a  great 
heap  of  stones  in  the  place  where  he  was  burned ;  and  when 
the  priests  had  caused  the  heap  twice  or  thrice  to  be  car- 
ried away,  denouncing  a  curse  upon  such  as  should  bring 
any  stones  thither,  still  it  was  renewed,  until  a  watch  was 
set  to  see  who  brought  stones  to  the  place,  and  to  appre- 
hend them. 

Walter  Mill  was  the  last  martyr  that  died  in  Scotland  for 
religion,  at  the  time  of  the  Reformation;  and  his  death 
was  the  death  of  popery  in  the  realm,  for  it  much  tended 
to  excite  the  subsequent  proceedings  of  the  protestanls 
against  the  persecuting  tyranny  of  the  Romish  prelates. — 
See  Fox's  Acts  and  Monuments ■,  and  Spottisivood's  His- 
tory. 


THE 

CONFESSION 

OF 

FAITH   AND   DOCTRINE, 

PROFESSED  AND  BELIEVED  BY  THE  PROTESTANTS  WITHIN    THE   REALM    OF 
SCOTLAND. 

Published  by  them  in  parliament,  and  by  the  estates 
thereof  ratified  and  approved  as  wholesome  and  sound 
doctrine,  grounded  upon  the  infallible  truth  of  God. 


Matthew  xxiv. 

And  these  glad  tidings  of  the  kingdom  shall  be  preached  through 
the  whole  world  for  a  witness  unto  all  nations,  and  then  shall  the 
end  come. 

A.  D.  1560. 


KNOX.  23  237 


The  parliament  of  Scotland  having  met  in  August,  1560,  a  peti- 
tion was  presented  "  In  the  name  of  the  barons,  gentlemen,  bur- 
gesses, and  other  subjects  of  the  realm  professing  the  Lord  Jesus 
within  the  same."  In  this  petition  they  prayed,  1.  That  the  Romish 
doctrines  might  be  abolished;  2.  That  the  true  discipline  of  the 
ancient  church  might  be  revived  and  restored ;  3.  That  the  usurped 
authority  of  the  papacy  might  be  done  away,  and  that  the  ecclesias- 
tical revenues  might  be  applied  to  the  proper  support  of  the  minis- 
try, the  instruction  of  youth,  and  the  relief  of  the  poor.  This  sup- 
plication being  read  in  the  parliament,  the  principal  ministers  were 
desired  to  exhibit,  under  proper  heads,  a  summary  of  the  doctrines 
they  would  maintain  as  the  truth.  They  readily  undertook  to  do 
so,  and  being  prepared  for  such  a  work,  on  the  fourth  day  following, 
which  was  the  17th  of  August,  they  presented  a  Confession  of  faith 
and  doctrine,  which,  upon  all  the  principal  points,  agreed  with  the 
Confessions  of  the  other  reformed  churches,  as  shown  in  the  Har- 
mony of  the  Confessions.  It  is  supposed  to  have  been  drawn  up 
principally  by  Knox. — See  Knox  and  Calderwood's  Histories. 


238 


PREFACE 


The  estates  of  Scotland,  with  the  inhabitants  of  the  same, 
professing  the  holy  gospel  of  Christ  Jesus,  to  their  natu- 
ral countrymen,  and  unto  all  other  realms  and  nations 
professing  the  same  Lord  Jesus  with  them,  wish  grace, 
mercy  and  peace,  from  God  the  Father  of  our  Lord 
Jesus  Christ,  with  the  Spirit  of  righteous  judgment  for 
salvation. 

Long  have  we  thirsted,  dear  brethren,  to  have  notified 
unto  the  world  the  sum  of  that  doctrine  which  we  profess, 
and  for  the  which  we  have  sustained  infamy  and  danger; 
but  such  hath  been  the  rage  of  satan  against  us,  and 
against  the  eternal  verity  of  Christ  Jesus,  lately  now  again 
born  amongst  us,  that  to  this  day  no  time  hath  been  granted 
unto  us  to  clear  our  consciences,  as  most  gladly  we  would 
have  done;  for  how  we  have  been  tossed  a  whole  year  past, 
the  most  part  of  Europe^  as  we  do  suppose,  doth  under- 
stand. But  seeing  that  of  the  infinite  goodness  of  our  God, 
who  never  sufFereth  his  afflicted  utterly  to  be  confounded, 
above  expectation,  we  have  obtained  some  rest  and  liberty, 
we  could  not  but  set  forth  this  brief  and  plain  confession 
of  such  doctrine  as  is  proposed  unto  us,  and  as  we  believe 
and  profess;  partly  for  satisfaction  of  our  brethren,  whose 
hearts,  we  doubt  not,  have  been,  and  yet  are,  wounded  by 
the  despiteful  railing  of  such  as  yet  have  not  learned  to 
speak  well;  and  partly  for  stopping  the  mouths  of  impu- 
dent blasphemers,  who  boldly  condemn  that  which  they 
have  neither  heard  nor  understood:  not  that  we  judge  that 
the  cankered  malice  of  such  is  able  to  be  cured  by  this 
simple  confession;  no,  we  know  that  the  sweet  savour  of 
the  gospel  is,  and  shall  be,  death  unto  the  sons  of  perdition. 
But  we  have  chief  respect  to  our  weak  and  infirm  brethren, 
to  whom  we  would  communicate  the  bottom  of  our  hearts, 
lest  that  they  be  troubled  or  carried  away  by  diversity  of 
rumours  which  satan  spreadeth  against  us,  to  the  defeating 

239 


240      Knox. — Preface  to  the  Confession  of  Faith. 

of  this  our  most  godly  enterprise;  protesting,  That  if  any 
man  will  note  in  this  our  confession  any  article  or  sentence 
repugning*  to  God's  holy  word,  that  it  would  please  him 
of  his  gentleness,  and  for  Christian  charity's  sake,  to  ad- 
monish us  of  the  same  in  writing;  and  we,  upon  our  hon- 
our and  fidelity,  do  promise  unto  him  satisfaction  from  the 
mouth  of  God,  that  is,  from  his  Holy  Scriptures,  or  else 
reformation  of  that  which  he  shall  prove  to  be  amiss.  For 
we  take  God  to  record  in  our  consciences,  that  from  our 
hearts  we  abhor  all  sects  of  heresy,  and  all  teachers  of 
erroneous  doctrine;  and  that  with  all  humility  we  embrace 
the  purity  of  Christ's  gospel,  which  is  the  only  food  of  our 
souls;  and,  therefore,  so  precious  unto  us,  that  we  are  de- 
termined to  suffer  the  extremest  of  worldly  danger  rather 
than  that  we  will  suffer  ourselves  to  be  defrauded  of  the 
same.  For  hereof  we  are  most  certainly  persuaded — that 
whosoever  denieth  Christ  Jesus,  or  is  ashamed  of  him  in 
presence  of  men,  shall  be  denied  before  the  Father,  and 
before  his  holy  angels;  and,  therefore,  by  the  assistance 
of  the  mighty  Spirit  of  the  same  Lord  Jesus  Christ,  we 
firmly  purpose  to  abide  to  the  end  in  the  confession  of  this 
our  faith. 

*  Opposed  to. 


THE  CONFESSION 

OF 

FAITH   AND   DOCTRINE 

BELIEVED     AND     PROFESSED      BY     THE      PROTESTANTS     OF 
SCOTLAND. 


I.   Of  God. 

We  confess  and  acknowledge  one  only  God,  to  whom 
only  we  must  cleave,  whom  only  we  must  serve,  whom 
only  we  must  worship,  and  in  whom  only  we  must  put  our 
trust;  who  is  eternal,  infinite,  unmeasurable,  incomprehen- 
sible, omnipotent,  invisible,  one  in  substance,  and  yet  dis- 
tinct into  three  persons,  the  Father,  the  Son,  and  the  Holy 
Ghost;  by  whom  we  confess  and  believe  all  things  in  hea- 
ven and  earth,  as  well  visible  as  invisible,  to  have  been 
created,  to  be  retained  in  their  being,  and  to  be  ruled  and 
guided  by  his  inscrutable  providence,  to  such  end  as  his 
eternal  wisdom,  goodness,  and  justice  hath  appointed  them, 
to  the  manifestation  of  his  own  glory. 

II.   Of  the  Creation  of  Man. 

We  confess  and  acknowledge  this  our  God  to  have  cre- 
ated man,  namely,  our  first  father  Adam,  of  whom  also 
God  formed  the  woman,  to  his  own  image  and  similitude;  to 
whom  he  gave  wisdom,  lordship,  justice,  freewill,  and  clear 
knowledge  of  himself,  so  that  in  the  whole  nature  of  man 
there  could  be  noted  no  imperfection.  From  which  honour 
and  perfection  man  and  woman  did  both  fall ;  the  woman 
being  deceived  by  the  serpent,  and  man  obeying  the  voice 
of  the  woman,  both  conspiring  against  the  sovereign  ma- 
jesty of  God,  who  in  express  words  had  before  threatened 
death,  if  they  presumed  to  eat  of  the  forbidden  tree. 

III.   Of  Original  Sin. 
By  which  transgression,  commonly  called  Original  Sin, 
the  image  of  God  was  utterly  defaced  in  man,  and  he  and 
23*  241 


242  Knox. 

his  posterity  of  nature  became  enemies  to  God,  slaves  to 
satan,  servants  to  sin,  insomuch  that  death  everlasting 
hath  had,  and  shall  have,  power  and  dominion  over  all 
that  have  not  been,  are  not,  or  shall  not  be,  regenerated 
from  above;  which  regeneration  is  wrought  by  the  power 
of  the  Holy  Ghost,  working  in  the  hearts  of  the  elect  of 
God,  an  assured  faith  in  the  promises  of  God,  revealed  to 
us  in  his  word ;  by  which  faith  they  apprehend  Christ  Jesus, 
with  the  graces  and  benefits  promised  in  him. 

IV.  Of  the  Revelation  of  the  Promise. 
For  this  we  constantly  believe,  That  God,  after  the  fear- 
ful and  horrible  defection  of  man  from  his  obedience,  did 
seek  Adam  again,  call  upon  him,  rebuke  his  sin,  convince 
him  of  the  same,  and  in  the  end  made  unto  him  a  most  joy  ful 
promise,  "  That  the  seed  of  the  woman  should  break  down 
the  serpent's  head;"  that  is,  He  should  destroy  the  works 
of  the  devil:  which  promise,  as  it  was  repeated  and  made 
more  clear  from  time  to  time,  so  was  it  embraced  with  joy, 
and  most  constantly  retained  of  all  the  faithful,  from  Adam 
to  Noah,  from  Noah  to  Abraham,  and  from  Abraham  to 
David,  and  so  forth  to  the  incarnation  of  Jesus  Christ; 
who  all,  we  mean  the  faithful  fathers  under  the  law,  did 
see  the  joyful  day  of  Christ  Jesus,  and  did  rejoice. 

V.    The  continuance,  increase,  and  preservation  of  the 
Church. 

We  most  constantly  believe,  That  God  preserved,  in- 
structed, multiplied,  honoured,  decored,*  and  from  death 
called  to  life,  his  church  in  all  ages,  from  Adam  till  the 
coming  of  Christ  Jesus  in  the  flesh.  For  he  called  Abra- 
ham from  his  father's  country:  him  he  instructed,  his  seed 
he  multiplied,  the  same  he  marvellously  preserved,  and 
more  marvellously  delivered  from  the  bondage  and  tyranny 
of  Pharaoh ;  to  whom  he  gave  his  laws,  constitutions,  and 
ceremonies.  He  gave  them  possession  of  the  land  of  Ca- 
naan; to  them,  after  judges,  and  after  Saul,  he  gave  David 
to  be  king;  to  whom  he  made  promise,  That  of  the  fruit  of 
his  loins  should  one  sit  for  ever  upon  his  regal  seat.  To 
this  same  people,  from  time  to  time,  he  sent  prophets  to 
bring  them  back  to  the  right  way  of  their  God,  from  which 
oftentimes  they  declined  by  idolatry.  And  albeit,  for  their 
stubborn  contempt  of  justice,  he  was  compelled  to  give 
*  Adorned. 


Confession  of  Faith.  243 

them  into  the  hands  of  their  enemies,  as  before  he  threat- 
ened by  the  mouth  of  Moses :  insomuch  that  the  holy  city 
was  destroyed,  the  temple  burnt  with  fire,  and  the  whole 
land  left  desolate  for  the  space  of  seventy  years ;  yet  of 
mercy  he  brought  them  again  to  Jerusalem,  where  the  city 
and  temple  were  re-edified,  and  they,  against  all  tempta- 
tions and  assaults  of  satan,  did  abide  till  the  Messias  came, 
according  to  the  promise. 

VI.   Of  the  Incarnation  of  Christ  Jesus. 

When  the  fulness  of  time  came,  God  sent  his  Son,  his 
Eternal  Wisdom,  the  Substance  of  his  own  glory,  into  this 
world;  who  took  the  nature  of  manhood,  of  the  substance 
of  a  woman,  namely,  of  a  virgin,  and  that  by  the  operation 
of  the  Holy  Ghost;  and  so  was  born  the  just  Seed  of 
David,  the  Angel  of  the  great  counsel  of  God,  the  very 
Messias  promised,  whom  we  acknowledge  and  confess, 
Emmanuel,  very  God  and  very  man,  two  perfect  natures 
united  and  joined  in  one  person.  By  which  our  confession, 
we  condemn  the  damnable  and  pestilent  heresies  of  Arius, 
Marcion,  Eutyches,  Nestorius,  and  such  others  as  either 
deny  the  eternity  of  his  Godhead,  or  the  verity  of  his 
human  nature,  or  confound  them,  or  yet  divide  them. 

VII.   Why  it  behoveth  the  Mediator  to  be  very  God  and 
very  Man. 

We  acknowledge  and  confess,  That  this  most  wonder- 
ous  conjunction  betwixt  the  Godhead  and  manhood  of 
Christ  Jesus,  did  proceed  from  the  eternal  and  immutable 
decree  of  God,  whence  also  our  salvation  springeth  and 
dependeth. 

VIII.  Of  Election. 

For  that  same  eternal  God  and  Father,  who  of  mere  grace 
elected  us  in  Christ  Jesus  his  Son,  before  the  foundation  of 
the  world  was  laid,  appointed  him  to  be  our  Head,  our  Bro- 
ther, our  Pastor,  and  great  Bishop  of  our  souls.  But  be- 
cause that  the  enmity  between  the  justice  of  God  and  our 
sins  was  such,  that  no  flesh  by  itself  could,  or  might  have 
attained  unto  God;  it  behoved  that  the  Son  of  God  should 
descend  unto  us,  and  take  himself  a  body  of  our  body,  flesh 
of  our  flesh,  and  bone  of  our  bones,  and  so  become  the 
perfect  Mediator  between  God  and  man ;  giving  power  to 


244  Knox. 

so  many  as  believe  in  him,  to  be  the  sons  of  God,  as  he  him- 
self doth  witness;  "I  pass  up  to  my  Father  and  to  your 
Father,  to  my  God  and  to  your  God."  By  which  most 
holy  fraternity,  whatsoever  we  have  lost  in  Adam  is  re- 
stored to  us  again;  and  for  this  cause  we  are  nothing 
afraid  to  call  God  our  Father,  not  so  much  in  that  he  hath 
created  us,  which  we  have  in  common  with  the  reprobate, 
as  for  that  he  hath  given  to  us  his  only  Son  to  be  our  Brother, 
and  given  unto  us  grace  to  acknowledge  and  embrace  him 
for  our  only  Mediator,  as  before  is  said.  It  behoved  further 
the  Messias  and  Redeemer  to  be  very  God  and  very  man, 
because  he  was  to  suffer  the  punishment  due  for  our  trans- 
gressions, and  to  present  himself  in  the  presence  of  his 
Father's  judgment,  as  in  our  person  to  suffer  for  our  trans- 
gression and  disobedience,  by  death  to  overcome  him  that 
was  author  of  death.  But  because  the  Godhead  only  could 
not  suffer  death,  neither  could  the  manhood  only  overcome 
the  same,  he  joined  both  together  in  one  person,  that  the 
imbecility  of  the  one  should  suffer,  and  be  subject  to  death, 
which  we  had  deserved,  and  the  infinite  and  invisible  power 
of  the  other — of  the  Godhead — should  triumph,  and  pur- 
chase unto  us  life,  liberty,  and  perpetual  victory;  and  so 
we  confess,  and  most  undoubtedly  believe. 

IX.  Christ's  Passion,  Death,  Burial,  fyc. 

That  our  Lord  Jesus  offered  himself  a  voluntary  sacrifice 
unto  his  Father  for  us;  that  he  suffered  the  contradiction 
of  sinners;  that  he  was  wounded  and  plagued  for  our  trans- 
gressions ;  that  he,  being  the  clean  and  innocent  Lamb  of 
God,  was  condemned  in  the  presence  of  an  earthly  judge, 
that  we  might  be  absolved  before  the  tribunal-seat  of  our 
God;  that  he  suffered  not  only  the  cruel  death  of  the  cross 
(which  was  accursed  by  the  sentence  of  God)  but  also, 
that  he  suffered  for  a  season  the  wrath  of  his  Father,  which 
sinners  had  deserved.  But  yet  we  avow,  that  he  remained 
the  only  well-beloved  and  blessed  Son  of  his  Father,  even 
in  the  midst  of  his  anguish  and  torment,  which  he  suffered 
in  body  and  soul,  to  make  the  full  satisfaction  for  the  sins 
of  his  people.  After  which,  we  confess  and  avow,  that 
there  remains  no  other  sacrifice  for  sins;  which,  if  any 
affirm,  we  nothing  doubt  to  avow,  that  they  are  blasphemous 
against  Christ's  death,  and  the  everlasting  purgation  and 
satisfaction  purchased  unto  us  by  the  same. 


Confession  of  Faith.  245 


X.  Resurrection. 

We  undoubtedly  believe,  that  insomuch  as  it  was  impos- 
sible that  the  pains  of  death  should  retain  in  bondage  the 
Author  of  life,  that  our  Lord  Jesus,  crucified,  dead,  and 
buried,  who  descended  into  hell,  did  rise  again  for  our  jus- 
tification, and  destroyed  him  who  was  the  author  of  death; 
brought  life  again  to  us  that  were  subject  to  death,  and  to 
the  bondage  of  the  same.  We  know  that  his  resurrection 
was  confirmed  by  the  testimony  of  his  very  enemies ;  by 
the  resurrection  of  the  dead,  whose  sepulchres  did  open, 
and  they  did  arise,  and  appeared  to  many  within  the  city 
of  Jerusalem.  It  was  also  confirmed  by  the  testimony  of 
angels,  and  by  the  senses  and  judgments  of  his  apostles 
and  others,  who  had  conversation,  and  did  eat  and  drink 
with  him  after  his  resurrection. 

XI.  Ascension  of  Christ. 

We  nothing  doubt  but  that  the  self-same  body  which 
was  born  of  the  virgin,  was  crucified,  dead,  and  buried,  and 
which  did  rise  again,  did  ascend  into  the  heavens,  for  the 
accomplishment  of  all  things:  where,  in  our  names,  and 
for  our  comfort,  he  hath  received  all  power  in  heaven  and 
in  earth.  Where  he  sitteth  at  the  right  hand  of  the 
Father,  enthroned  in  his  kingdom,  the  Advocate  and  only 
Mediator  for  us ;  which  glory,  honour,  and  prerogative,  he 
alone  amongst  the  brethren  shall  possess,  till  that  all  his 
enemies  be  made  his  footstool;  as  we  undoubtedly  believe 
that  they  shall  be  in  the  final  judgment;  to  the  execution 
whereof,  we  certainly  believe,  that  the  same  our  Lord  Jesus 
shall  visibly  and  apparently  return,  as  that  he  was  seen  to 
ascend.  And  then,  we  firmly  believe,  that  the  time  of  re- 
freshing and  restitution  of  all  things  shall  come;  insomuch 
that  those  who  from  the  beginning  have  suffered  violence, 
injury,  and  wrong,  for  righteousness'  sake,  shall  inherit  the 
blessed  immortality  promised  from  the  beginning;  but  con- 
trariwise, the  stubborn,  cruel,  disobedient  oppressors,  filthy 
persons,  adulterers,  and  all  sorts  of  unthankful  men,  shall 
be  cast  into  the  dungeon  of  utter  darkness,  where  their 
worm  shall  not  die,  neither  yet  their  fire  be  extinguished. 
The  remembrance  of  which  day  and  of  the  judgment  to  be 
executed  in  the  same,  is  not  only  to  us  a  bridle,  whereby 
our  carnal  lusts  are  restrained,  but  also  such  inestimable 


246  Knox. 

comfort,  that  neither  may  the  threatenings  of  worldly 
princes,  neither  yet  the  fear  of  temporal  death  and  present 
danger,  move  us  to  renounce  and  forsake  that  blessed  so- 
ciety, which  we  the  members  have  with  our  Head  and  only 
Mediator  Christ  Jesus ;  whom  we  confess  and  avow  to  be  the 
Messias  promised,  the  only  Head  of  the  church,  our  just 
Lawgiver,  our  only  High  Priest,  Advocate,  and  Mediator: 
in  whose  honours  and  offices,  if  a  man  or  an  angel  pre- 
sume to  intrude  themselves,  we  utterly  detest  and  abhor 
them,  as  blasphemous  to  our  Sovereign  and  Supreme  Gov- 
ernor Christ  Jesus. 

XII.   Of  Faith  in  the  Holy  Ghost. 

This  faith,  and  the  assurance  of  the  same,  proceedeth 
not  from  flesh  and  blood,  that  is  to  say,  from  no  natural 
powers  within  us ;  but  is  the  inspiration  of  the  Holy  Ghost, 
whom  we  confess  to  be  God,  equal  with  the  Father  and  with 
the  Son;  who  sanctifieth  us,  and  bringeth  us  into  all  verity 
by  his  own  operation;  without  whom  we  should  remain  for 
ever  enemies  to  God,  and  ignorant  of  his  Son  Christ  Jesus. 
For  by  nature  we  are  so  dead,  so  perverse  and  so  blind, 
that  we  can  neither  feel  when  we  are  pricked,  see  the  light 
when  it  shineth,  nor  assent  to  the  will  of  God  when  it  is 
revealed,  except  the  Spirit  of  the  Lord  Jesus  quickeneth 
that  which  is  dead,  removeth  the  darkness  from  our  minds, 
and  boweth  our  stubborn  hearts  to  the  obedience  of  his 
blessed  will.  And  so,  as  we  confess  that  God  the  Father  cre- 
ated us  when  we  were  not,  as  his  Son  our  Lord  Jesus  re- 
deemed us  when  we  were  enemies  to  him,  so  also  we  con- 
fess, that  the  Holy  Ghost  doth  sanctify  and  regenerate  us, 
without  respect  to  any  merit  proceeding  from  us,  be  it  be- 
fore, or  be  it  after,  our  regeneration.  To  speak  this  one 
thing  yet  in  more  plain  words,  as  we  willingly  spoil  our- 
selves of  all  honour  and  glory  of  our  own  creation  and  re- 
demption, so  do  we  also  of  our  regeneration  and  sanctifka- 
tion;  for  of  ourselves  we  are  not  sufficient  to  think  one 
good  thought;  but  He  who  hath  begun  the  good  work  in  us, 
is  only  he  that  continueth  us  in  the  same,  to  the  praise  and 
glory  of  his  undeserved  grace. 

XIII.   The  cause  of  good  Works. 

So  that  the  cause  of  good  works  we  confess  to  be,  not 
our  free-will,  but  the  Spirit  of  the  Lord  Jesus,  who,  dwelling 


Confession  of  Faith.  247 

in  our  hearts  by  true  faith,  bringeth  forth  such  good  works, 
as  God  hath  prepared  for  us  to  walk  in.    For  this  we  most 
boldly  affirm,  that  it  is  blasphemy  to  say  that  Christ  Jesus 
abideth  in  the  heart  of  those  in  whom  there  is  no  Spirit  of 
sanctification ;  and   therefore  we  fear  not  to  affirm,  that 
murderers,  oppressors,  cruel  persecutors,  adulterers,  whore- 
mongers, filthy  persons,  idolaters,  drunkards,  thieves,  and 
all  workers  of  iniquity,  have  neither  true  faith,  neither  any 
portion  of  the   Spirit  of  sanctification,  which  proceedeth 
from  the  Lord  Jesus,  so  long  as  they  obstinately  continue 
in  their  wickedness.     For  how  soon  soever  the  Spirit  of 
the  Lord  Jesus  (which  God's  elect  children  receive  by  true 
faith)  taketh  possession  of  the  heart  of  any  man,  so  soon 
doth  he  regenerate  and  renew  the  same  man ;  so  that  he 
begins  to  hate  that  which  before  he  loved,  and  begins  to 
love  that  which  before  he  hated  ;  and  from  thence  comes 
that  continual  battle  which  is  betwixt  the  flesh  and  spirit 
in  God's  children  ;  while  the  flesh  and  natural  man  (ac- 
cording to  their  own  corruption)  lusteth  for  things  pleasing 
and  delectable  to  itself,  grudges  in  adversity,  is  lifted  up  in 
prosperity,  and  at  every  moment  is   prone  and  ready  to 
offend  the  majesty  of  God.     But  the  Spirit  of  God,  which 
giveth  witness  unto  our  spirit  that  we  are  the  sons  of  God, 
makes  us  to  resist  the  devil,  to  abhor  filthy  pleasures,  to 
groan  in  God's  presence  for  deliverance  from  this  bondage 
of  corruption ;  and,  finally,  to  triumph  over  sin,   that  it 
reign  not  in  our  mortal  bodies.     This  battle  have  not  the 
carnal  men,  being  destitute  of  God's   Spirit,  but  they  do 
follow  and  obey  sin  with  greediness,  and  without   repent- 
ance, even  as  the  devil  and  their  corrupt  lusts  do  prick 
them.     But  the  sons  of  God,  as  afore  is  said,  do  fight 
against  sin,  do  sob  and  mourn  when  they  perceive  them- 
selves tempted  to  iniquity  ;  and  if  they  fall,  they  rise  again 
with  earnest  and  unfeigned  repentance :  and  these  things 
they  do,  not  by  their  own  power,  but  the  power  of  the  Lord 
Jesus  (without  whom  they  are  able  to  do  nothing)  worketh 
in  them  all  that  is  good. 

XIV.   What  Works  are  reputed  good  before  God. 

We  confess  and  acknowledge,  that  God  hath  given  to 
man  his  holy  law,  in  which  not  only  are  forbidden  all 
such  works  as  displease  and  offend  his  godly  Majesty,  but 
also  are  commanded  all  such  as  please  him,  and  as  he  hath 
promised  to  reward.     And  these  works  are  of  two  sorts ; 


248  Knox. 

the  one  is  done  to  the  honour  of  God,  the  other  to  the 
profit  of  our  neighbours ;  and  both  have  the  revealed  will 
of  God  for  their  assurance.  To  have  one  God ;  to  wor- 
ship and  honour  him;  to  call  upon  him  in  all  our  troubles; 
to  reverence  his  holy  name ;  to  hear  his.  word ;  to  believe 
the  same ;  to  communicate  with  his  holy  sacraments,  are 
the  works  of  the  first  table.  To  honour  father  and  mother, 
princes,  rulers,  and  superior  powers ;  to  love  them,  to 
support  them ;  yea,  to  obey  their  charges*  (not  repugning 
to  the  commandment  of  God  ;)  to  save  the  lives  of  inno- 
cents ;  to  repress  tyranny ;  to  defend  the  oppressed  ;  to 
keep  our  bodies  clean  and  holy ;  to  live  in  sobriety  and 
temperance ;  to  deal  justly  with  all  men,  both  in  word  and 
deed ;  and,  finally,  to  repress  the  appetite  of  our  neigh- 
bour's hurt,  are  the  good  works  of  the  second  table, 
which  are  most  pleasing  and  acceptable  unto  God,  as  those 
works  are  commanded  by  himself.  The  contrary  thereof 
is  sin  most  odious,  which  always  displeases  him,  and  pro- 
vokes him  to  anger;  as,  not  to  call  upon  him  alone, 
when  we  have  need ;  not  to  hear  his  word  with  reverence ; 
to  contemn  and  despise  it ;  to  have  or  to  worship  idols ; 
to  maintain  and  defend  idolatry ;  lightly  to  esteem  the 
reverend  name  of  God  ;  to  profane,  abuse,  or  contemn 
the  sacraments  of  Christ  Jesus ;  to  disobey  or  resist  any 
that  God  hath  placed  in  authority  (while  they  pass  not  over 
the  bounds  of  their  office);  to  murder,  or  consent  there- 
unto ;  to  bear  hatred,  or  to  suffer  innocent  blood  to  be 
shed,  if  we  may  gain-standf  it ;  and,  finally,  the  transgress- 
ing of  any  other  commandment  in  the  first  or  second  table, 
we  confess  and  affirm  to  be  sin,  by  which  God's  hot 
displeasure  is  kindled  against  the  proud  and  unthankful 
world.  So  that  good  works  we  affirm  to  be  those  only 
that  are  done  in  faith,  and  at  God's  commandment,  who  in 
his  law  hath  expressed  what  are  the  things  that  please  him; 
and  evil  works  we  affirm  to  be,  not  only  those  that  are  ex- 
pressly done  against  God's  commandment,  but  those  also 
that,  in  matters  of  religion,  and  worshipping  of  God,  have 
no  assurance,  but  the  invention  and  opinion  of  man,  which 
God  from  the  beginning  hath  ever  rejected,  as  by  the  pro- 
phet Isaiah,  and  by  our  master  Christ  Jesus,  we  are  taught 
in  these  words,  "  In  vain  do  they  worship  me,  teaching 
doctrines  which  are  the  precepts  of  men." 

*  Commands.  t  If  we  can  withstand  it. 


Confession  of  Faith.  249 


XV.   The  perfection  of  the  Law,  and  the  imperfection  of 
Man. 

The  law  of  God  we  confess  and  acknowledge  most  just, 
most  equal,  most  holy,  and  most  perfect,  commanding 
those  things  which,  being  wrought  in  perfection,  were  able 
to  give  life,  and  to  bring  man  to  eternal  felicity :  but  our 
nature  is  so  corrupt,  so  weak,  and  so  imperfect,  that  we  are 
never  able  to  fulfil  the  works  of  the  law  in  perfection  ; 
yea,  "  If  we  say  we  have  no  sin  (even  after  we  are  regene- 
rated,) we  deceive  ourselves,  and  the  verity  of  God  is 
not  in  us."  And  therefore  it  behoveth  us  to  apprehend 
Christ  Jesus  with  his  justice  and  satisfaction,  who  is  the 
end  and  accomplishment  of  the  law  to  all  that  believe,  by 
whom  we  are  set  at  this  liberty,  that  the  curse  and  male- 
diction of  the  law  fall  not  upon  us,  albeit  we  fulfil  not  the 
same  in  all  points ;  for  God  the  Father,  beholding  us  in 
the  body  of  his  Son  Christ  Jesus,  accepts  our  imperfect 
obedience,  as  if  it  were  perfect,  and  covers  our  works, 
which  are  defiled  with  many  spots,  with  the  justice  of  his 
Son.  We  do  not  mean,  that  we  are  set  so  at  liberty,  that 
we  owe  no  obedience  to  the  law,  (for  that  before  we  have 
plainly  confessed,)  but  this  we  affirm,  that  no  man  on 
earth  (Christ  Jesus  only  excepted)  hath  given,  giveth,  or 
shall  give,  in  work,  that  obedience  to  the  law,  which  the 
law  requires ;  but  when  we  have  done  all  things,  we  must 
fall  down,  arid  unfeignedly  confess,  that  we  are  unprofit- 
able servants.  And  therefore,  whosoever  boast  themselves 
of  the  merits  of  their  own  works,  or  put  their  trust  in  the 
works  of  supererogation,  they  boast  themselves  of  that 
which  is  not,  and  put  their  trust  in  damnable  idolatry. 

XVI.   Of  the  Church. 

As  we  believe  in  one  God,  the  Father,  Son,  and  Holy 
Ghost,  so  do  we  most  earnestly  believe,  that  from  the  begin- 
ning there  hath  been,  now  is,  and  to  the  end  of  the  world 
shall  be,  one  Church.  That  is  to  say,  one  company  and 
multitude  of  men  chosen  of  God,  who  rightly  worship  and 
embrace  him  by  true  faith  in  Christ  Jesus,  who  is  the  only 
Head  of  the  same  church,  which  also  is  the  body  and  spouse 
of  Christ  Jesus ;  which  church  is  Catholic,  that  is,  Univer- 
sal, because  it  containeth  the  elect  of  all  ages,  all  realms, 
nations,  and  tongues,  be  they  of  the  Jews,  or  be  they  of 

KNOX.  24 


250  Knox. 

the  Gentiles,  who  have  communion  or  society  with  God 
the  Father,  and  with  his  Son  Jesus  Christ,  through  the 
sanctification  of  his  Holy  Spirit.  And  therefore  it  is  called 
the  Communion,  not  of  profane  persons,  but  of  saints, 
who  are  citizens  of  the  heavenly  Jerusalem,  have  the 
fruition  of  the  most  inestimable  benefits,  namely,  of  one 
God,  one  Lord  Jesus,  one  faith,  and  one  baptism ;  with- 
out which  church  there  is  neither  life  nor  eternal  feli- 
city. And  therefore  we  utterly  abhor  the  blasphemy  of 
those  that  affirm,  that  men  who  live  according  to  equity 
and  justice  shall  be  saved,  what  religion  soever  they  have 
professed  ;  for  as  without  Christ  Jesus  there  is  neither  life 
nor  salvation,  so  shall  there  none  be  participant  thereof, 
but  such  as  the  Father  hath  given  unto  his  Son  Christ 
Jesus,  and  those  in  time  to  come  to  him,  avow  his  doctrine, 
and  believe  in  him  (we  comprehend  the  children  with 
the  faithful  parents).  This  church  is  invisible,  known 
only  to  God,  who  only  knoweth  whom  he  hath  chosen  ; 
and  comprehendeth,  as  well,  as  is  said,  the  elect  that  are 
departed  (commonly  called  the  Church  triumphant,)  as 
those  that  yet  live,  and  fight  against  sin  and  satan,  or  shall 
live  hereafter. 

XVII.   The  Immortality  of  the  Soul. 

The  elect  departed  are  in  peace,  and  rest  from  their 
labours  ;  not  that  they  sleep,  and  come  to  a  certain  oblivion, 
(as  some  fantastic  heads  do  affirm,)  but  that  they  are  deli- 
vered from  all  fear,  all  torment,  and  all  temptation,  to 
which  we  and  all  God's  elect  are  subject  in  this  life ;  and 
therefore  do  bear  the  name  of  the  Church  militant.  As 
on  the  contrary  always,  the  reprobate  and  unfaithful  de- 
parted, have  anguish,  torment,  and  pain,  that  cannot  be 
expressed.  So  that  neither  the  one  nor  the  other  are  in 
such  sleep,  that  they  feel  not  joy  or  torment ;  as  the  para- 
ble of  Christ  Jesus  in  the  sixteenth  of  Luke,  his  words  to 
the  thief,  and  these  words  of  the  souls  crying  under  the 
altar,  "  O  Lord !  thou  art  righteous  and  just,  how  long 
shalt  thou  not  revenge  our  blood  upon  them  that  dwell 
upon  the  earth?"  (Rev.  vi.)  do  plainly  testify. 

XVIII.   Of  the  Notes  by  the  which  the  true  Church  is 
discerned  from  the  false,  and  who  shall  be  Judge  of  the 
Doctrine. 
Because  that  satan  from  the  beginning  hath  laboured 


Confession  of  Faith.  251 

to  deck  his  pestilent  synagogue  with  the  title  of  the  church 
of  God,  and  hath  inflamed  the  hearts  of  cruel  murderers 
to  persecute,  trouble,  and  molest  the  true  church  and  mem- 
bers thereof,  as  Cain  did  Abel,  Ishmael  Isaac,  Esau  Jacob, 
and  the  whole  priesthood  of  the  Jews  Jesus  Christ  himself, 
and  his  apostles  after  him  ;  it  is  a  thing  most  requisite,  that 
the  true  church  be  discerned  from  the  filthy  synagogue, 
by  clear  and  perfect  notes,  lest  we,  being  deceived,  receive 
and  embrace  to  our  own  condemnation  the  one  for  the 
other.  The  notes,  signs,  and  assured  tokens,  whereby  the 
immaculate  spouse  of  Christ  Jesus  is  known  from  the 
horrible  harlot,  the  church  malignant,  we  affirm,  are  neither 
antiquity,  title  usurped,  lineal  descent,  place  appointed, 
nor  multitude  of  men  approving  any  error :  for  Cain  in 
age  and  title  was  preferred  to  Abel  and  Seth  ;  Jerusalem 
had  prerogative  above  all  places  of  the  earth,  where  also 
were  the  priests  lineally  descended  from  Aaron ;  and 
greater  multitudes  followed  the  scribes,  pharisees,  and 
priests,  than  unfeignedly  believed  and  approved  Christ 
Jesus  and  his  doctrine :  and  yet,  as  we  suppose,  no  man 
of  sound  judgment  will  grant,  that  any  of  the  fo renamed 
were  the  church  of  God. 

The  notes  therefore  of  the  true  church  of  God,  we  be- 
lieve, confess,  and  avow,  to  be,  First,  The  true  preaching 
of  the  word  of  God,  in  which  God  hath  revealed  himself 
to  us,  as  the  writings  of  the  prophets  and  apostles  do 
declare.  Secondly,  The  right  administration  of  the  sacra- 
ments of  Christ  Jesus,  which  must  be  annexed  to  the  word 
and  promise  of  God,  to  seal  and  confirm  the  same  in  our 
hearts.  Lastly,  Ecclesiastical  discipline  uprightly  minis- 
tered, as  God's  word  prescribes,  whereby  vice  is  repressed, 
and  virtue  nourished.  Wheresoever  then  these  former 
notes  are  seen,  and  of  any  time  continue,  (be  the  number 
ever  so  few,  about  two  or  three)  there,  without  all  doubt, 
is  the  true  church  of  Christ,  who,  according  to  his  pro- 
mise, is  in  the  midst  of  them ;  not  of  that  universal  (of 
which  we  have  before  spoken,)  but  particular,  such  as  was 
in  Corinth,  Galatia,  Ephesus,  and  other  places  in  which 
the  ministry  was  planted  by  Paul,  and  were  of  himself 
named  the  churches  of  God ;  and  such  churches  we,  the 
inhabitants  of  the  realm  of  Scotland,  professors  of  Christ 
Jesus,  confess  us  to  have  in  our  cities,  towns,  and  places 
reformed :  for  the  doctrine  taught  in  our  churches  is  con- 
tained in  the  written  word  of  God,  namely,  in  the  books  of 


252  Knox. 

the  Old  and  New  Testaments ;  in  those  books,  we  mean, 
which  of  the  ancients  have  been  reputed  canonical :  in  the 
which  we  affirm,  that  all  things  necessary  to  be  believed 
for  the  salvation  of  mankind  are  sufficiently  expressed: 
the  interpretation  whereof,  we  confess,  neither  appertained 
unto  any  private  or  public  person  ;  neither  yet  to  any 
church,  for  any  pre-eminence  or  prerogative,  personal  or 
local,  which  one  hath  above  another,  but  appertaineth  to 
the  Spirit  of  God,  by  the  which  also  the  Scripture  was 
written.  When  controversy  then  happeneth,  for  the  right 
understanding  of  any  place  or  sentence  of  Scripture,  or 
for  the  reformation  of  any  abuse  within  the  church  of  God, 
we  ought  not  so  much  to  look  what  men  before  us  have 
said  and  done,  as  unto  that  which  the  Holy  Ghost  uniform- 
ly speaketh  within  the  body  of  the  Scriptures,  and  unto 
that  which  Christ  Jesus  himself  did,  and  commanded 
to  be  done.  For  this  is  a  thing  universally  granted,  that 
the  Spirit  of  God,  which  is  the  Spirit  of  unity,  is  in 
nothing  contrary  to  himself.  If  then  the  interpretation, 
determination,  or  sentence  of  any  doctor,  church,  or  coun- 
cil, repugn  to  the  plain  word  of  God,  written  in  any  other 
place  of  Scripture,  it  is  a  thing  most  certain,  that  there  is 
not  the  true  understanding  and  meaning  of  the  Holy 
Ghost ;  although  councils,  realms,  and  nations,  have  ap- 
proved and  received  the  same :  for  we  dare  not  receive 
and  admit  any  interpretation,  which  directly  oppugneth  to 
any  principal  point  of  our  faith,  to  any  other  plain  text  of 
Scripture,  or  yet  to  the  rule  of  charity. 

XIX.   The  authority  of  the  Scriptures. 

And  as  we  believe  and  confess  the  Scriptures  of  God  are 
sufficient  to  instruct  and  make  the  man  of  God  perfect,  so 
do  we  affirm  and  avow  the  authority  of  the  same  to  be  of 
God,  and  neither  to  depend  on  men  or  angels.  We  affirm 
therefore,  that  such  as  allege  the  Scriptures  to  have  no 
other  authority,  but  that  which  is  received  from  the  church, 
are  blasphemous  against  God,  and  injurious  to  the  true 
church,  which  always  heareth  and  obeyeth  the  voice  of  her 
own  spouse  and  pastor,  but  taketh  not  upon  her  to  be  mis- 
tress over  the  same. 

XX.   Of  the  General  Councils,  of  their  power,  authority, 
and  the  cause  of  their  convention. 
As  we  do  not  rashly  condemn  that  which  godly  men  as- 
sembled together  in  general  councils,  lawfully  gathered, 


Confession  of  Faith.  253 

have  propounded  unto  us;  so,  without  just  examination,  we 
dare  not  receive  whatsoever  is  obtruded  unto  men,  under 
the  name  of  General  Councils:  for  plain  it  is,  that,  as  they 
were  men,  so  have  some  of  them  manifestly  erred,  and  that 
in  matters  of  great  weight  and  importance.  So  far  then  as 
the  council  proveth  the  determination  and  commandment 
that  it  giveth,  by  the  plain  word  of  God,  so  far  do  we  rev- 
erence and  embrace  the  same:  but  if  men,  under  the  name 
of  a  council,  pretend  to  forge  unto  us  new  articles  of  our 
faith,  or  to  make  constitutions  repugning  to  the  word  of 
God,  then  utterly  we  may  refuse  the  same,  as  the  doctrine 
of  devils,  which  draweth  our  souls  from  the  voice  of  our 
only  God,  to  follow  the  doctrines  and  constitutions  of  men. 
The  cause  then  why  general  councils  were  convened,  was 
neither  to  make  any  perpetual  law  which  God  before  had 
not  made,  neither  yet  to  forge  new  articles  of  our  belief; 
neither  to  give  the  word  of  God  authority,  much  less  to 
make  that  to  be  his  word,  or  yet  the  true  interpretation  of 
the  same,  which  was  not  before  by  his  holy  will  expressed 
in  his  word:  but  the  cause  of  councils  (we  mean  of  such  as 
merited  the  name  of  councils)  was  partly  for  confutation  of 
heresies,  and  for  giving  public  confession  of  their  faith  to 
the  posterities  following;  which  both  they  did,  by  the 
authority  of  God's  written  word,  and  not  by  any  opinion  or 
prerogative  that  they  could  not  err,  by  reason  of  their  gene- 
ral assembly.  And  this  we  judge  to  have  been  the  chief 
cause  of  general  councils.  The  other  was  for  good  policy 
and  order,  to  be  constituted  and  observed  in  the  church,  in 
which,  as  in  the  house  of  God,  it  becometh  all  things  to  be 
done  decently  and  in  order:  not  that  we  think  that  one 
policy,  and  one  order  in  ceremonies,  can  be  appointed  for 
all  ages,  times,  and  places;  for  as  ceremonies,  such  as  men 
have  devised,  are  but  temporal,  so  may  and  ought  they  to 
be  changed,  when  they  rather  foster  superstition,  than  edify 
the  church  using  the  same. 

XXI.   Of  the  Sacraments. 

As  the  fathers  under  the  law,  besides  the  verity  of  the 
sacrifices,  had  two  chief  sacraments,  namely,  circumcision 
and  the  passover,  the  despisers  and  contemners  whereof 
were  not  reputed  for  God's  people;  so  we  acknowledge 
and  confess,  that  we  now,  in  time  of  the  gospel,  have  two 
sacraments  only,  instituted  by  the  Lord  Jesus,  and  com- 
24* 


254  Knox. 

manded  to  be  used  by  all  those  that  will  be  reputed  to  be 
members  of  his  body;  namely,  Baptism,  and  the  Supper  or 
table  of  the  Lord  Jesus,  called,  "  The  communion  of  his 
body  and  blood."  And  these  sacraments  (as  well  of  the 
old  as  of  the  new  testament)  were  instituted  of  God,  not 
only  to  make  a  visible  difference  betwixt  his  people  and 
those  that  were  without  his  league,*  but  also  to  exercise 
the  faith  of  his  children;  and,  by  participation  of  the  same 
sacraments,  to  seal  in  their  hearts  the  assurance  of  his 
promise,  and  of  that  most  blessed  conjunction,  union,  and 
society,  which  the  elect  have  with  their  Head  Christ  Jesus. 
And  thus  we  utterly  condemn  the  vanity  of  those  that 
affirm  sacraments  to  be  nothing  else  but  naked  and  bare 
signs;  no,  we  assuredly  believe,  that  by  baptism  we  are 
ingrafted  into  Jesus  Christ,  to  be  made  partakers  of  his 
justice,"]"  by  tne  which  our  sins  are  covered  and  remitted: 
and  also,  that  in  the  Supper,  rightly  used,  Christ  Jesus  is 
so  joined  with  us,  that  he  becomes  the  very  nourishment 
and  food  of  our  souls. 

Not  that  we  imagine  any  transubstantiation  of  bread 
into  Christ's  natural  body,  and  of  wine  into  his  natural 
blood,  as  the  papists  have  perniciously  taught,  and  damna- 
bly believed;  but  this  union  and  communion  which  we 
have  with  the  body  and  blood  of  Christ  Jesus,  in  the  right 
use  of  the  sacraments,  is  wrought  by  operation  of  the  Holy 
Ghost;  who,  by  true  faith,  carrieth  us  above  all  things 
that  are  visible,  carnal,  and  earthly,  and  maketh  us  to  feed 
upon  the  body  and  blood  of  Christ  Jesus,  which  was  once 
broken  and  shed  for  us,  which  now  is  in  the  heaven,  and 
appeareth  in  the  presence  of  his  Father  for  us.  And  yet, 
notwithstanding  the  far  distance  of  place  which  is  between 
his  body  now  glorified  in  the  heaven,  and  us  now  mortal 
in  this  earth,  yet  we  most  assuredly  believe,  that  the  bread 
which  we  break,  is  the  communion  of  Christ's  body;  and 
the  cup  which  we  bless,  is  the  communion  of  his  blood : 
so  that  we  confess,  and  undoubtedly  believe,  that  the 
faithful,  in  the  right  use  of  the  Lord's  table,  so  do  eat  the 
body,  and  drink  the  blood  of  the  Lord  Jesus,  that  he  re- 
maineth  in  them,  and  they  in  him.  Yea,  that  they  are  so 
made  flesh  of  his  flesh,  and  bone  of  his  bones,  that  as  the 
eternal  Godhead  hath  given  to  the  flesh  of  Christ  Jesus 
(which  of  its  own  condition  and  nature  was  mortal  and 
corruptible)  life  and  immortality,  so  doth  Christ  Jesus  his 
*  Covenant.  t  Righteousness. 


Confession  of  Faith.  255 

flesh  and  blood,  eaten  and  drunken  by  us,  give  to  us  the 
same  prerogatives;  which  albeit,  we  confess,  are  neither 
given  unto  us  at  that  time  only,  neither  yet  by  the  proper 
power  and  virtue  of  the  sacraments  only.  Yet  we  affirm, 
that  the  faithful,  in  the  right  use  of  the  Lord's  table,  have 
such  conjunction  with  Christ  Jesus  as  the  natural  man  can- 
not comprehend;  yea,  and  further,  we  affirm,  that  albeit 
the  faithful,  oppressed  by  negligence  and  manly*  infirmity, 
do  not  profit  so  much  as  they  would,  at  the  very  instant 
action  off  the  Supper,  yet  shall  it  afterwards  bring  forth 
fruit  as  lively  seed  sown  in  good  ground ;  for  the  Holy  Spi- 
rit, which  can  never  be  divided  from  the  right  institution  of 
the  Lord  Jesus,  will  not  frustrate  the  faithful  of  the  fruit  of 
that  mystical  action.  But  all  this,  we  say,  cometh  by  true 
faith,  which  apprehendeth  Christ  Jesus,  who  only  maketh 
his  sacraments  effectual  unto  us :  and  therefore,  whosoever 
slandereth  us,  as  though  we  affirmed  or  believed  the  sacra- 
ments to  be  only  naked  and  bare  signs,  do  injury  unto  us, 
and  speak  against  a  manifest  truth.  But  this  liberally  and 
frankly  we  must  confess,  that  we  make  a  distinction  be- 
twixt Christ  Jesus  in  his  natural  substance,  and  betwixt  the 
elements  in  the  sacramental  signs:  so  that  we  will  neither 
worship  the  signs,  in  place  of  that  which  is  signified  by 
them,  neither  yet  do  we  despise  and  interpret  them  as  unpro- 
fitable and  vain,  but  do  use  them  with  all  reverence,  exa- 
mining ourselves  diligently  before  we  do  so;  because  we  are 
assured  by  the  mouth  of  the  apostle,  that  such  as  eat  of 
that  bread,  and  drink  of  that  cup,  unworthily,  are  guilty  of 
the  body  and  blood  of  the  Lord  Jesus. 

XXII.   Of  the  right  administration  of  the  Sacraments. 

That  sacraments  be  rightly  ministered,  we  judge  two 
things  requisite;  the  one  that  they  be  ministered  by  lawful 
ministers,  whom  we  affirm  to  be  only  they  that  are  appoint- 
ed to  the  preaching  of  the  word,  or  into  whose  mouths 
God  hath  put  some  sermon  of  exhortation,  they  being  men 
of  lawful  chusing  thereto  by  some  church;  the  other,  that 
they  be  ministered  in  such  elements,  and  in  such  sort,  as 
God  hath  appointed;  else  we  affirm,  that  they  cease  to  be 
right  sacraments  of  Jesus  Christ.  And  therefore  it  is,  that 
we  flee  the  society  with  the  papistical  church,  in  participa- 
tion of  their  sacraments;  first,  Because  their  ministers  are 

*  Human.  t  Partaking  of. 


256  Knox. 

no  ministers  of  Jesus  Christ;  yea,  what  is  more  horrible, 
they  suffer  women,  whom  the  Holy  Ghost  will  not  suffer  to 
teach  in  the  congregation,  to  baptize.  And,  secondly,  be- 
cause they  have  so  adulterated  both  the  one  sacrament  and 
the  other,  with  their  own  inventions,  that  no  part  of 
Christ's  action  abideth  in  the  original  purity ;  for  oil,  salt, 
spittle,  and  such  like  in  baptism,  are  but  men's  inventions  ; 
adoration,  veneration,  bearing  through  streets  and  towns, 
and  keeping  of  bread  in  boxes,  are  profanation  of  Christ's 
sacraments,  and  no  use  of  the  same:  for  Christ  Jesus  said, 
"  Take  and  eat,"  &c.  "  Do  ye  this  in  remembrance  of 
me."  By  which  words  and  charge,  he  sanctified  bread 
and  wine  to  be  the  sacrament  of  his  holy  body  and  blood, 
to  the  end  that  the  one  should  be  eaten,  and  that  all  should 
drink  of  the  other,  and  not  that  they  should  be  kept  to  be 
worshipped  and  honoured  as  God,  as  the  blind  papists  have 
done  heretofore,  who  also  have  committed  sacrilege,  steal- 
ing from  the  people  one  part  of  the  sacrament,  namely,  the 
blessed  cup.* 

Moreover,  that  the  sacraments  be  rightly  used,  it  is  re- 
quired, that  the  end  and  cause  why  the  sacraments  were 
instituted  be  understood  and  observed,  as  well  as  of  the 
minister  as  the  receivers :  for  if  the  opinion  be  changed  in 
the  receiver,  the  right  use  ceases;  which  is  most  evident 
by  the  rejection  of  the  sacrifices  of  old,  (as  also  if  the  teacher 
teach  false  doctrine,)  which  were  odious  and  abominable 
unto  God  (albeit  they  were  his  own  ordinances,)  because 
that  wicked  men  used  them  to  another  end  than  God  hath 
ordained.  The  same  affirm  we  of  the  sacraments  in  the 
papistical  church,  in  which  we  affirm  the  whole  action  of 
the  Lord  Jesus  to  be  adulterated,  as  well  in  the  external 
form,  as  in  the  end  and  opinion.  What  Christ  Jesus  did 
and  commanded  to  be  done,  is  evident  by  the  three  evan- 
gelists who  speak  of  the  sacrament,  and  by  St.  Paul:  what 
the  priest  doth  at  his  altar,  we  need  not  to  rehearse.  The 
end  and  cause  of  Christ's  institution,  and  why  the  self-same 
should  be  used,  is  expressed  in  these  words,  "  Do  ye  this 
in  remembrance  of  me:  as  ofl  as  ye  shall  eat  of  this  bread, 
and  drink  of  this  cup,  ye  shall  show  forth  (that  is,  extol, 
preach,  and  magnify)  the  Lord's  death  till  he  come."  But 
to  what  end,  and  in  what  opinion,  the  priests  say  their 
masses,  let  the  words  of  the  same,  their  own  doctors  and 
writings  witness;  namely,  that  they  are  mediators  betwixt 
Christ  and  his  Church,  to  offer  unto  God  the  Father,  a 


Confession  of  Faith.  257 

sacrifice  propitiatory  for  the  sins  of  the  quick  and  the  dead : 
which  doctrine,  as  blasphemous  to  Christ  Jesus,  and  making 
derogation  to  the  sufficiency  of  his  only  sacrifice,  once 
offered  for  purgation  of  all  those  that  shall  be  sanctified,  we 
utterly  abhor,  detest,  and  renounce. 

XXIII.   To  whom  Sacraments  appertain. 

We  confess  and  acknowledge,  that  baptism  appertained 
as  well  to  the  infants  of  the  faithful,  as  unto  those  that 
are  of  age  and  discretion ;  and  so  we  condemn  the  error 
of  those,  who  deny  baptism  to  appertain  to  children,  be- 
fore that  they  have  faith  and  understanding.*  But  the 
supper  of  the  Lord  we  confess  to  appertain  only  to  such 
as  have  been  of  the  household  of  faith,  and  can  try  and 
examine  themselves,  as  well  in  their  faith,  as  in  their  du- 
ties towards  their  neighbours.  Such  as  eat  and  drink  at 
that  holy  table  without  faith,  or  being  at  dissension  and 
division  with  their  brethren,  do  eat  unworthily ;  and  there- 
fore it  is,  that,  in  our  churches,  ministers  take  public  and 
particular  examination  of  the  knowledge  and  conversation 
of  such  as  are  to  be  admitted  to  the  table  of  the  Lord 
Jesus. 

XXIV.  Of  the  Civil  Magistrate. 

We  confess  and  acknowledge  empires,  kingdoms,  do- 
minions, and  cities,  to  be  destinated  and  ordained  by  God ; 
the  powers  and  authorities  in  the  same  (be  it  of  emperors 
in  their  empires,  of  kings  in  their  realms,  dukes  and 
princes  in  their  dominions,  or  of  other  magistrates  in  free 
cities,)  to  be  God's  holy  ordinance,  ordained  for  manifes- 
tation of  his  own  glory,  and  for  the  singular  profit  and 
commodity  of  mankind.  So  that  whosoever  goeth  about  to 
take  away,  or  to  confound  the  holy  state  of  civil  policies, 
now  long  established,  we  affirm  the  same  men  not  only  to 
be  enemies  to  mankind,  but  also  wickedly  to  fight  against 
God's  express  will.  We  further  confess  and  acknowledge, 
that  such  persons  as  are  placed  in  authority,  are  to  be  loved, 
honoured,  feared,  and  holden  in  most  reverend  estimation, 
because  they  are  the  lieutenants  of  God,  in  whose  session 
God  himself  doth  sit  and  judge,  (yea,  even  the  judges  and 

*  In  giving  this  confession,  it  was  necessary  to  retain  the  whole, 
or  a  complete  view  of  the  doctrines  of  Knox  and  his  brethren  could 
not  have  been  presented.  The  reader,  of  course,  will  be  aware  that 
a  difference  of  opinion  as  to  this  article  exists  among  Protestants. 


258  Knox. 

princes  themselves,)  to  whom  by  God  is  given  the  sword, 
to  the  praise  and  defence  of  good  men,  and  to  revenge  and 
punish  all  open  malefactors.  Moreover,  to  kings,  princes, 
rulers,  and  magistrates,  we  affirm,  that  chiefly  and  most 
principally  the  reformation  and  purgation  of  religion  apper- 
tains; so  that  not  only  they  are  appointed  for  civil  policy, 
but  also  for  maintenance  of  the  true  religion,  and  for  sup- 
pressing of  all  idolatry  and  superstition  whatsoever;  as  in 
David,  Jehoshaphat,  Hezekiah,  Josiah,  and  others,  highly 
commended  for  their  zeal  in  the  cause,  may  be  espied. 
And  therefore  we  confess  and  avow,  that  such  as  resist  the 
supreme  powers  (doing  that  which  appertained  to  their 
charge,)  do  resist  God's  ordinance,  and  therefore  cannot  be 
guiltless.  And  further,  we  affirm,  that  whosoever  deny 
unto  them  their  aid,  counsel,  and  comfort,  while  the  princes 
and  rulers  vigilantly  travail  in  the  executing  of  their  office, 
that  the  same  men  deny  their  help,  support,  and  counsel 
to  God,  who,  by  the  presence  of  his  lieutenant,  craveth  it 
of  them. 

XXV.   The  gifts  freely  given  to  the  Church, 

Albeit  that  the  word  of  God  truly  preached,  the  sacra- 
ments rightly  ministered,  and  discipline  executed  accord- 
ing to  the  word  of  God,  be  the  certain  and  infallible  signs 
of  the  true  Church;  yet  do  we  not  so  mean,  that  every 
particular  person  joined  with  such  a  company,  is  an  elect 
member  of  Christ  Jesus.  For  we  acknowledge  and  con- 
fess, that  darnel  and  cockle  may  be  sown,  and  grow  in  great 
abundance,  and  chaff  lie  in  the  midst  of  the  wheat.  That 
is,  the  reprobate  may  be  joined  in  the  society  of  the  elect, 
and  may  externally  use  with  them,  the  benefits  of  the 
word  and  sacraments.  But  such  being  but  temporal  pro- 
fessors in  mouth  but  not  in  heart,  do  fall  back,  and  con- 
tinue not  to  the  end;  and  therefore  have  they  no  fruit  of 
Christ's  death,  resurrection ,  and  ascension.  But  such  as 
with  heart  unfeignedly  believe,  and  with  mouth  boldly 
confess  the  Lord  Jesus,  as  before  we  have  said,  shall  most 
assuredly  receive  these  gifts ; — First,  In  this  life  remission 
of  sins,  by  faith  only  in  Christ's  blood,  insomuch  that 
albeit  sin  remain  and  continually  abide  in  these  mortal 
bodies,  yet  it  is  not  imputed  unto  us,  but  is  remitted  and 
covered  with  Christ's  Justice.  Secondly,  In  the  general 
judgment  there  shall  be  given  to  every  man  and  woman, 
resurrection  of  the  flesh :  for  the  sea  shall  give  up  her  dead, 


Confession  of  Faith.  259 

the  earth  those  that  therein  be  inclosed ;  yea,  the  Eternal, 
our  God,  shall  stretch  out  his  hand  upon  the  dust,  and  the 
dead  shall  arise  incorruptible,  and  that  in  the  substance  of 
the  same  flesh  that  every  man  now  bears,  to  receive,  ac- 
cording to  their  works,  glory  or  punishment.  For  such  as 
now  delight  in  vanity,  cruelty,  filthiness,  superstition,  or 
idolatry,  shall  be  adjudged  to  the  fire  inextinguishable,  in 
which  they  shall  be  tormented  for  ever,  as  well  in  their  body, 
as  in  their  souls,  which  they  now  give  to  serve  the  devil  in 
all  abomination.  But  such  as  continue  in  well  doing  to  the 
end,  boldly  professing  the  Lord  Jesus,  we  constantly  be- 
lieve that  they  shall  receive  glory,  honour,  and  immortality, 
to  reign  for  ever  in  life  everlasting,  with  Christ  Jesus, 
whose  glorified  body  all  his  elect  shall  be  like,  when  he 
shall  appear  again  to  judgment,  and  shall  render  up  the 
kingdom  to  God  his  Father,  who  then  shall  be,  and  ever 
shall  remain,  All  in  all  things,  God  blessed  for  ever;  to 
whom,  with  the  Son,  and  with  the  Holy  Ghost,  be  all 
honour  and  glory,  now  and  for  ever.     Amen. 

"Arise,  O  Lord!  and  let  thine  enemies  be  confounded; 
let  them  flee  from  thy  presence  that  hate  thy  holy  name : 
give  thy  servants  strength  to  speak  thy  word  in  boldness, 
and  let  all  nations  attain  to  thy  true  knowledge." 

These  acts  and  articles  were  read  in  the  face  of  par- 
liament, and  ratified  by  the  three  estates  of  this  realm,  at 
Edinburgh,  the  17th  day  of  August,  in  the  year  of  our 
Lord,  1560.* 

*  "  This  our  Confession  was  publicly  read,  first  in  audience  of  the 
lords  of  the  articles ;  and  afterwards,  in  the  audience  of  the  whole 
parliament,  where  were  present,  not  only  such  as  professed  Christ 
Jesus,  but  also  a  great  number  of  the  adversaries  of  our  religion,  who 
were  commanded,  in  God's  name,  to  object,  if  they  could  say  any 
thing  against  that  doctrine.  Some  of  our  ministers  were  present, 
standing  upon  their  feet,  ready  to  have  answered,  in  case  any  would 
have  defended  papistry,  and  impugned  our  affirmatives :  but  when  no 
objection  was  made,  there  was  a  day  appointed  for  concurrence  in 
that  and  other  heads. 

"  Our  Confession  was  read  every  article  by  itself  over  again,  as 
they  were  written  in  order,  and  the  vote  of  every  man  was  required 
accordingly.  Of  the  temporal  estate,  only  the  earl  of  Athol,  the  lords 
Somervel  and  Borthwick,  gave  their  vote^  on  the  contrary ;  and  yet, 
for  their  dissenting,  they  produced  no  better  reason,  but,  4  We  will 
believe  as  our  fathers  believed.'  The  bishops,  the  papistical  we 
mean,  spake  nothing.     The  rest  of  the  whole  three  estates,  by  their 


260  Knox. 

public  votes  affirmed  the  doctrine ;  and  the  rather,  because  that  the 
papistical  bishops  fain  would,  but  durst  say  nothing  on  the  contrary. 

"  This  was  the  vote  of  the  earl  Marshal,  '  It  is  long  since  I  have 
had  some  favour  unto  the  truth,  and  since  that  I  have  had  a  suspi- 
cion of  the  papistical  religion;  but  I  praise  my  God,  who  this  day 
hath  fully  resolved  me  in  the  one  and  the  other.  For  seeing  that 
the  bishops,  who  for  their  learning  can,  and  for  their  zeal  that  they 
should  bear  to  the  verity  would,  as  I  suppose,  have  gainsaid  any 
thing  that  directly  repugneth  to  the  verity  of  God ;  seeing,  I  say, 
the  bishops  here  present  speak  nothing  to  the  contrary  of  the  doc- 
trine proposed,  I  cannot  but  hold  it  for  the  very  truth  of  God,  and 
the  contrary  to  be  deceivable  doctrine.  And  therefore,  so  far  as  in 
me  lieth,  I  approve  the  one,  and  contemn  the  other  ;  and  do  further 
ask  of  God,  that  not  only  I,  but  also  all  my  posterity,  may  enjoy  the 
comfort  of  the  doctrine  that  this  day  our  ears  have  heard.  And  yet 
more  I  must  vote,  as  it  were  by  way  of  protestation,  that  if  any  per- 
sons ecclesiastical  shall  after  this  oppose  themselves  to  this  our  Con- 
fession, that  they  have  no  place  nor  credit ;  considering  that  they, 
having  long  advertisement,  and  full  knowledge  of  this  our  Confes- 
sion, none  is  now  found,  in  lawful,  free,  and  quiet  parliament,  to 
oppose  themselves  to  that  which  we  profess  :  and  therefore,  if  any 
of  this  generation  pretend  to  do  it  after  this,  I  protest  that  he  be 
reputed  rather  one  that  loveth  his  own  advantage  and  the  glory 
of  the  world,  than  the  truth  of  God,  and  the  salvation  of  men's 
souls.' 

"  After  the  voting  and  ratification  of  this  our  Confession  by  the 
whole  body  of  the  parliament,  there  were  also  pronounced  two  acts  : 
the  one  against  the  mass,  and  the  abuse  of  the  sacraments ;  and  the 
other  against  the  supremacy  of  the  pope." — Knox,  History,  b.  iii. 

Calderwood  says,  "  Sir  James  Sandiland  was  directed  to  go  to 
France,  to  queen  Mary,  to  seek  the  ratification  of  the  Confession  of 
Faith,  and  the  other  acts,  but  returned  with  a  refusal :  no  less  was 
expected,  but  it  was  thought  meet  to  try  her  disposition." — Colder- 
wood's  True  History  of  the  Church  of  Scotland,  p.  14. 

The  copies  of  the  Confession,  as  printed  in  Knox  and  Calderwood, 
have  been  compared  for  this  edition. 


AN 

ANSWER 

TO 

A  LETTER  OF  A  JESUIT  NAMED  TYRIE, 

BY 

JOHN   KNOX. 


PROVERBS  XXVI. 

Answer  not  a  fool  according  to  his  foolishness,  lest  thou  be  like 
him :  answer  a  fool  according  to  his  foolishness,  lest  he  be  wise  in 
his  own  conceit. 


The  contrariety  appearing,  at  the  first  sight,  hetwixt  these  two 
sentences  stayed  for  a  time,  both  my  heart  to  meditate,  and  my  hand 
to  write  any  thing  contrary  to  that  blasphemous  letter.  But  when, 
with  better  mind,  God  gave  me  to  consider,  that  whosoever  opposes 
not  himself  boldly  to  blasphemy  and  manifest  lies,  differs  little  from 
traitors;  cloaking  and  fostering,  so  far  as  in  him  lies,  the  treason 
of  traitors,  and  damnable  impiety  of  those,  against  whom  God's  just 
vengeance  must  burn  without  end,  unless  speedy  repentance  follow; 
to  quiet,  therefore,  my  own  conscience,  I  put  hand  to  the  pen  as 
followeth. 

1572. 


KNOX.  25  261 


During  the  residence  of  Knox  at  St.  Andrews,  in  1572,  towards 
the  close  of  his  life,  he  published  a  vindication  of  the  reformed  reli- 
gion, in  answer  to  a  letter  written  by  a  Scots  Jesuit,  named  Tyrie. 
Knox  had  written  this  in  1568 ;  he  published  it  four  years  afterwards, 
with  additions,  as  a  farewell  address  to  the  world,  and  a  dying  testi- 
mony to  the  truths  he  had  so  long  taught  and  defended.  He  sub- 
joined one  of  the  letters  he  had  formerly  written  to  his  mother-in- 
law,  Mrs.  Bowes,  to  support  her  under  the  mental  conflicts  she  ex- 
perienced.— See  J\rCrie's  Life  of  Knox. 

This  treatise  is  among  the  most  interesting  of  the  writings  of  the 
Scottish  Reformer.  The  sophistries  of  the  Jesuit  are  completely  ex- 
posed, and  we  have  answers  to  many  of  those  arguments  which  the 
Jesuits  of  the  present  day  have  brought  forward  dressed  up  in  spe- 
cious colours.  The  ardent  desire  of  Knox  to  depart  and  to  be  with 
Christ  is  fully  expressed;  and  the  impartial  reader  of  the  letter  to 
Tyrie,  with  its  appendages,  will  be  fully  satisfied  that  Knox  was  not 
the  turbulent  ambitious  character  which  his  adversaries  represent 
him  to  have  been. 


262 


ANSWER,  &c 


John  Knox,  the  servant  of  Jesus  Christ,  now  weary  of 
the  world,  and  daily  looking  for  the  dissolution  of  this 
my  earthly  tabernacle,  to  the  Faithful,  that  God  of  his 
mercy  shall  appoint  to  fight  after  me,  desires  grace^ 
mercy,  and  peace,  from  God  the  Father  of  our  Lord 
Jesus  Christ,  with  the  Spirit  of  sanctification,  to  resist 
all  kind  of  impiety,  in  these  last  and  most  wicked  days, 
wherein  satan  rages,  knowing  that  he  has  a  short  time 
to  trouble  God's  people. 

Wonder  not,  gentle  reader,  that  such  an  argument 
should  proceed  from  me  in  these  dolorous  days,  after  that 
I  have  taken  good  night  at  the  world,  and  at  all  the 
fasherie*  of  the  same,  except  to  lament  for  my  own  sins, 
and  for  the  sins  of  others;  of  whom,  alas,  I  fear  many 
cannot  lament  for  themselves,  because  they  have  sold 
themselves  to  work  impiety,  with  all  greediness,  without 
sense  and  feeling  of  any  dolour  that  proceedeth  from  God. 
Yet,  Lord,  thou  knowest  thy  own,  and  thou  drawest  from 
iniquity  all  that  unfeignedly  call  upon  thy  name.  There 
are  seven  years  past,  since  a  scroll,  sent  from  a  Jesuit  to 
his  brother,  was  presented  unto  me  by  a  faithful  brother, 
requiring  some  answer  to  be  made  to  the  same;  whose  just 
petition,  I,  willing  to  obey,  put  my  hand  to  the  pen,  al- 
though I  found  small  time  of  quietness;  for  it  was  immedi- 
ately after  that  I  was  called  back  from  exile  by  the  church 
of  Edinburgh,  after  David's  judgment. f  Amongst  my 
other  cares,  I  scribbled  that  which  follows,  and  that  in  a 
few  days;  which  being  finished,  I  repented  of  my  labour, 
and  purposed  fully  to  have  suppressed  it.  Which,  no 
doubt,  I  had  done,  if  that  the  devil  had  not  stirred  up  the 
Jesuits4  of  purpose  to  trouble  godly  hearts,  with  the  same 

*  Turmoils,  troubles.  t  The  death  of  Rizzio,  a.  d.  1566. 

t  The  order  of  the  Jesuits  at  that  time  was  recently  instituted,  and 
had  just  begun  to  develope  the  sophistries  which  it  subsequently 
carried  to  such  an  extent.  Let  us  remember  that  the  Jesuits  have 
ever  been  the  most  determined  opponents  of  the  Reformation,  though 
veiling  their  proceedings  under  an  appearance  of  moderation,  where- 
by many  have  been  and  still  are  deceived. 

263 


264  *  Knox. 

arguments  which  Tyrie  uses,  amplified  and  set  forth  with 
all  the  dog-eloquence  that  satan  can  devise  for  suppressing 
the  free  progress  of  the  gospel  of  Jesus  Christ,  and  for  the 
curing  of  the  wounded  head  of  the  beast,  that  Roman  anti- 
christ, who  shall  go  to  destruction  in  despite  of  all  those 
that  study  either  to  erect  or  yet  to  maintain  him  and  his 
damnable  abuses :  which  God  has  disclosed  to  such  as  the 
devil  has  not  blinded  so  that  they  cannot  discern  betwixt 
darkness  and  light.  The  order  that  is  kept  in  answering 
his  proud  arrogancy  and  presumptuous  foolishness,  the 
contents  of  the  treatise  will  declare. 

I  have  added  unto  this  preface  a  meditation  or  prayer 
thrown  forth  of  my  sorrowful  heart,  and  pronounced  by 
my  half-dead  tongue,  before  I  was  compelled  to  leave  my 
flock  of  Edinburgh,  who  now  are  dispersed,  suffering  little 
less  calamity  than  did  the  faithful  after  the  persecution  of 
Stephen.  Lord,  comfort  and  strengthen  them  to  the  end, 
that  once  (at  last)  we  may  meet  in  glory;  for  all  worldly 
meeting  is  but  vain,  and  an  occasion  of  new  dolour.  Call 
for  me,  dear  brethren,  that  God  in  his  mercy  will  please 
to  put  an  end  to  my  long  and  painful  battle:  for  now  being 
unable  to  fight,  as  God  aforetime  gave  strength,  I  thirst  for 
an  end  before  I  be  more  troublesome  to  the  faithful.  And 
yet,  Lord,  let  my  desire  be  moderated  by  thy  Holy  Spirit, 
and  give  me  patience  to  bear  whatsoever  it  pleases  thy  godly 
Majesty  to  lay  upon  this  my  wicked  carcass. 


Answer  to  a  Letter  of  a  Jesuit.  265 


THE  PRAYER. 

Lord  Jesus,  receive  my  spirit,  and  put  an  end,  at  thy 
good  pleasure,  to  this  my  miserable  life;  for  justice  and 
truth  are  not  to  be  found  among  the  sons  of  men ! 

John  Knox,  with  deliberate  mind — to  his  God. 

Be  merciful  unto  me,  0  Lord,  and  call  not  into  judg- 
ment my  manifold  sins ;  and  chiefly  those,  whereof  the 
world  is  not  able  to  accuse  me.  In  youth,  mid-age,  and 
now,  after  many  battles,  I  find  nothing  in  me  but  vanity 
and  corruption.  For,  in  quietness  I  am  negligent,  in 
trouble  impatient,  tending  to  desperation;  and  in  the 
mean  state,  I  am  so  carried  away  with  vain  fantasies,  that, 
alas,  O  Lord,  they  withdraw  me  from  the  presence  of  thy 
Majesty.  Pride  and  ambition  assault  me  on  the  one  part, 
covetousness  and  malice  trouble  me  on  the  other :  briefly, 
O  Lord,  the  affections  of  the  flesh  do  almost  suppress  the 
operation  of  thy  Spirit.  I  take  thee,  O  Lord,  who  only 
knowest  the  secrets  of  hearts,  to  record,  that  in  none  of 
the  aforesaid  I  do  delight;  but  that  with  them  I  am  trou- 
bled, and  that  sorely  against  the  desire  of  my  inward  man, 
which  sobs  for  my  corruption,  and  would  repose  in  thy 
mercy  alone.  To  the  which  I  claim,  and  that  in  the  pro- 
mise, that  thou  hast  made  to  all  penitent  sinners  (of  which 
number  I  profess  myself  to  be  one)  in  the  obedience  and 
death  of  my  only  Saviour,  our  Lord  Jesus  Christ.  In 
whom,  by  thy  mere  grace,  I  doubt  not  myself  to  be  elected 
to  eternal  salvation,  whereof  thou  hast  given  unto  me 
(unto  me,  O  Lord,  most  wretched  and  unthankful  creature) 
most  assured  signs. 

For  being  drowned  in  ignorance,  thou  hast  given  to  me 
knowledge  above  the  common  sort  of  my  brethren ;  my 
tongue  hast  thou  used  to  set  forth  thy  glory,  to  oppugn 
idolatry,  errors,  and  false  doctrine.  Thou  hast  compelled 
me  to  forespeak,  as  well  deliverance  to  the  afflicted,  as 
destruction  to  certain  disobedient ;  the  performance  where- 
of, not  I  alone  but  the  very  blind  world  has  already  seen. 
But  above  all,  O  Lord,  thou,  by  the  power  of  thy  Holy 
Spirit,  hast  sealed  into  my  heart  remission  of  my  sins, 
which  I  acknowledge  and  confess  myself  to  have  received 
by  the  precious  blood  of  Jesus  Christ  once  shed;  by  whose 
perfect  obedience  I  am  assured  my  manifold  rebellions  are 
effaced,  mv  grievous  sins  purged,  and  my  soul  made  the 
25* 


266  Knox. 

tabernacle  of  thy  godly  Majesty.  Thou,  O  Father  of  mer- 
cies, thy  Son,  our  Lord  Jesus,  my  only  Saviour,  Mediator, 
and  Advocate,  and  thy  Holy  Spirit  remaining  in  the  same 
by  true  faith ;  which  is  the  only  victory  that  overcometh 
the  world. 

To  thee,  therefore,  O  Lord,  I  commend  my  spirit ;  for 
I  thirst  to  be  dissolved  from  this  body  of  sin,  and  am 
assured  that  I  shall  rise  again  in  glory,  howsoever  it  be 
that  the  wicked  for  a  time  shall  tread  me,  and  others  thy 
servants  under  their  feet.  Be  merciful,  O  Lord,  unto  the 
church  within  this  realm  ;  continue  with  it  the  light  of  thy 
gospel;  augment  the  number  of  true  preachers;  and  let 
thy  merciful  providence  look  upon  my  desolate  bed-fellow, 
the  fruit  of  her  bosom,  and  my  two  dear  children,  Natha- 
nael  and  Eliezer.*    Now,  Lord,  put  an  end  to  my  misery. 

At  Edinburgh,  the  12th  of  March,  1565. 

*  Tyrie,  in  his  reply,  scoffs  at  this  expression  of  Knox's  pious 
affection  for  his  family  ;  and  in  doing  so  discovers  that  he  was  as 
great  a  stranger  to  conjugal  and  parental  feelings  as  he  was  to  the 
rules  of  logic. — M'Crie. 


' 


AN  ANSWER 

TO    A    LETTER    OF    A    JESUIT,    NAMED    TYRIE, 

BY  JOHN  KNOX. 


Of  late  days  there  came  to  our  hands  a  letter,  directed 
unto  you,  right  worshipful,  from  James  Tyrie,  who  styles 
himself  your  humble  servitor  and  brother.  The  beginning 
whereof  showeth  the  care  that  he  bears  of  your  salvation, 
his  charity  that  has  moved  him  so  oft  to  write  unto  you, 
and  therewith  covertly  he  accuses  you,  that  he  has  received 
no  answer  of  his  former,  and  yet  that  the  same  charity 
moveth  him  still  to  continue  in  his  former  suit.  In  the  pro- 
gress of  the  said  letter  he  plainly  forthshows  what  is  his 
scope  and  purpose;  namely, to  alienate  your  mind  from  the 
truth  of  God,  now  of  God's  great  mercy,  after  long  dark- 
ness, offered  to  this  realm.  The  purpose,  as  vve  suppose, 
wherefore  ye  sent  the  same  letter  unto  us,  is,  that  we  may 
give  solutions  to  those  things  that  he  objects  against  the 
truth.  Which  to  do  were  not  very  hard,  provided  that  his 
ditement*  were  sensible,  and  his  arguments  formal,")"  and 
proper:}:  to  that  which  he  would  persuade.  But  because,  in 
writing,  he  appears  to  us  rather  scabrushly§  to  have  trans- 
lated that  which  he  writes  forth  of  Latin,  or  of  some  other 
foreign  tongue,  than  freely  to  have  expressed  his  own 
mind;  and  because  that  his  arguments  are  not  only  imper- 
tinent, but  also  so  general  that  in  no  wise  they  conclude 
that  which  he  would  prove, — our  answers  must  exceed  the 
measure  of  a  missive  ;  and  yet  we  shall  avoid,  so  far  as  we 
can,  all  unprofitable  prolixity.  But  lest  that  any  should 
think  that  we  deprave||  either  his  ditement  or  arguments, 
we  shall  insert  his  whole  letter,  from  parcel  to  parcel,  and 
give  answer  to  such  heads  as  are  either  blasphemous  against 
the  truth  of  God,  or  yet  may  be  offensive  to  the  weak  con- 
sciences of  men.  In  other  things  we  shall  not  be  curious. 
His  letter  thus  begins, 

*  Indictment,  accusation.  t  Regular, 

t  Suitable.  §  Harshly. 

||  Disparage,  misrepresent. 

267 


268  Knox. 

Tyrie's  Letter. 
Sir,  Efter  hartly  commendatioun,  of  seruice,  and  pray- 
eris,  that  I  haue  written  sa  oft  afoir  (we  keep  his  own 
words  and  orthography),  it  come  of  my  of  cheritie,  that 
I  audit  to  zow,  for  sindrie  ressounis,*  and  of  the  solici- 
tude that  charity  caused  me  to  have  of  the  eternal  salvation 
of  your  soul,  desiring  by  your  answer  to  have  known  your 
mind  in  that  behalf;  which,  since  I  have  not  obtained  as 
yet,  I  have  thought,  having  opportunity  of  this  bearer,  to 
write  this  writing  among  the  rest,  and  to  exhort  you 
thereby,  that  ye  would  earnestly  (as  it  becomes  a  man 
to  whom  God  has  given  so  many  gifts  and  talents)  and 
ripely  consider  by  what  ivay  ye  must  come  to  that  end,  to 
the  which  God  has  created  and  redeemed  you. 

Answer. 
To  this  long  preface  we  only  answer  this  : — That  if  the 
scribes  and  pharisees,  who  compassed  sea  and  land  to 
make  a  proselyte,  (Matt,  xxiii.  15,)  got  a  curse  by  the 
mouth  of  our  master,  Jesus  Christ,  notwithstanding  all 
their  apparent  zeal  and  painful  travail ;  who  can  doubt 
but  that  such  as  study  to  draw  back  again  to  superstition 
and  idolatry  such  as  God  has  called  from  the  same,  shall 
receive  a  double  malediction,  under  what  pretence  so  ever 
they  do  it  1  For,  if  they,  who  brought  heathens  and  mani- 
fest idolaters  to  some  religion,  were  accursed,  how  much 
more  are  they  detestable,  that  travail  to  bring  men  from  a 
true  religion  to  the  deepest  idolatry  that  ever  yet  was  upon 
the  face  of  the  earth  ?  Which  long  has  been  maintained  in 
the  papistical  church,  whereto  we  perceive  the  writer  of  the 
letter  would  entice  you,  as  his  subsequent  persuasions  ma- 
nifestly declare.     For  thus  he  writeth : — 

Tyrie's  Letter. 
Which  appears  to  me  to  be  the  only  faith  and  religion 
kept  in  the  catholic  Church  of  Christ  since  the  beginning 
thereof.  Which  appears  clearly,  by  the  most  plain  words 
of  the  prophet  Isaiah,  where  he  speaks  of  the  Church: 
"  The  people  and  kingdom  that  serveth  thee  not  shall 
perish."    Which  words,  if  any  would  apply  to  their  new- 

*  Thus  far  is  according  to  the  original ;  but  in  the  rest  of  Tyrie's 
letter,  as  well  as  throughout  the  treatise,  the  modern  spelling  has 
been  adopted.  Knox's  printed  works  differ  very  little  from  the 
phraseology  and  diction  of  the  present  day. 


Answer  to  a  Letter  of  a  Jesuit.  269 

found  churches,  and  specially  to  your  invisible  church  of 
Scotland  {but  yet  eight  years  old),  he  is  convicted.  For  it 
is  manifest,  that  a  thousand  years  ago  in  all  the  world 
there  was  people  that  believed  as  they  do  who  defend  the 
contrary,  which  no  man  but  he  that  would  show  his  impu- 
dence and  his  ignorance  together  dare  deny:  and  of  the 
Church  whereof  the  prophet  speaks,  it  is  said  by  him  in 
the  second  chapter,  that  it  shall  be  manifest  and  visible 
through  all  the  world.  Wherefore,  if  ye  cannot  show  what 
place  of  the  world  three  hundred  years  ago  your  church 
was  in,  it  follows  of  necessity  that  it  is  no  church,  eye. 

Answer. 

The  first  part  of  his  counsel  we  approve,  and  add  there- 
to, that  the  life  everlasting  consists  in  the  knowledge  of 
the  only  true  God,  and  in  the  knowledge  of  him  whom  he 
has  sent,  Jesus  Christ:  (John  xvii.)  That  he  who  be- 
lieves in  the  Son  of  God  has  life  everlasting,  and  is 
already  passed  from  death  to  life ;  but  he  that  believes 
not,  shall  not  see  life,  but  the  wrath  of  God  abides  upon 
him.  (John  v.)  We  further  affirm,  that  without  the  so- 
ciety and  bosom  of  the  true  Church,  never  was,  is,  or 
shall  be  salvation  unto  man.  In  these  and  like  general 
heads  we  disagree  not  from  the  papists;  but  the  difference 
and  doubt  stands  in  the  particulars,  namely,  what  faith  is, 
and  what  ground  it  has ;  what  is  religion,  and  wherein  it 
differs  from  superstition  and  from  idolatry :  and  finally, 
what  is  the  true  Church,  and  how  may  it  be  discerned 
from  the  synagogue  of  satan.  These  heads,  we  say,  ought 
he  in  special  to  have  treated  of  unto  you,  if  he  had  been 
minded  to  have  instructed  you  in  a  truth.  But  because, 
as  the  progress  of  his  letter  declares,  his  mind  was  to 
draw  you  to  the  bondage  of  that  Roman  antichrist,  he 
takes  general  propositions,  most  true  and  most  certain  in 
themselves,  whereupon  he  would  conclude  that  which  is 
most  false,  and  altogether  pernicious  to  the  salvation  of 
man.  To  let  the  craft  of  satan  more  evidently  appear, 
we  shall  draw  his  persuasion  in  form  of  an  argument,  and, 
afterwards,  return  to  the  further  meaning  of  the  prophets, 
and  to  the  declaration  of  these  terms,  Faith,  Religion,  and 
the  Catholic  Church.* 

Major.  The  prophet  affirms,  that  whosoever  shall  not 
serve  Jerusalem,  shall  perish. 

*  The  Universal  Church  of  Christ. 


270  Knox. 

Minor.  But  the  promise  made  to  Jerusalem  appertains 
to  the  Church. 

Conclusion.  Therefore,  whosoever  serves  not  the  Church, 
shall  perish. 

This  whole  argument  we  admit,  and  most  constantly 
we  do  affirm  it;  and  yet  shall  he  never  be  able  to  prove 
his  intent,  which  is,  that  the  church  of  Scotland  is  no 
church.  We  will  open  the  wound  which  the  writer  of  the 
letter  keeps  covered,  and  yet  it  most  grieves  him,  as  it 
does  the  rest  of  all  papists.  The  realm  of  Scotland  (all 
praise  be  to  God)  has  refused  the  pope,  that  Roman  anti- 
christ; and  not  only  by  preaching,  but  also  by  the  public 
laws,  has  condemned  his  tyrannical  laws,  his  odious  super- 
stitions, and  usurped  jurisdiction.  And  therefore  the  pa- 
pists cry,  that  we  are  declined  from  the  true  Church,  and 
are  fallen  back  from  the  catholic  faith.  But  before  they 
are  able  to  convict  us  of  these  crimes,  they  must  prove  two 
things.  First,  that  whatsoever  was  promised  to  Jerusa- 
lem does  properly  and  only  appertain  unto  Rome ;  and 
this  must  they  do,  not  by  conjectures,  but  by  plain  words, 
as  God  pronounced  by  his  prophet  of  Jerusalem.  This  is 
the  first. 

The  second  is,  that  albeit  Rome  were  as  able  to  prove  a 
promise  made  to  it,  as  Jerusalem  was,  of  whom  it  was 
said, — This  is  my  rest ;  here  will  I  dwell,  because  I  have 
chosen  it ;  and  albeit  that  the  popes  of  Rome,  whom  he 
styles  the  perpetual  succession  of  that  Church,  had  as  as- 
sured and  plain  a  probation,  that  by  God  they  were  called, 
by  God  they  were  admitted,  and  that  by  God  they  should 
be  maintained  in  their  ministry  and  function,  as  the  Le- 
vites  and  successors  of  Aaron  had  to  produce  at  all  times 
for  their  defence ;  yet  if  they,  (we  say,)  who  call  them- 
selves the  successors  of  the  apostles,  be  not  able  to  prove 
that  they  have  constantly  remained  in  the  first  league 
and  covenant  which  Christ  Jesus  made  with  his  apostles, 
when  he  sent  them  forth  to  preach  the  glad  tidings  of  the 
kingdom,  and  to  establish  his  throne,  not  only  amongst 
the  Jews,  but  also  amongst  the  Gentiles,  according  to  the 
former  prophecies:  albeit,  (we  say)  that  all  these  former 
they  were  able  to  prove  (as  they  are  never  able  to  do,) 
yet  have  they  said  nothing  that  may  help  their  cause,  nor 
hurt  ours,  unless  they  therewith  plainly  prove  that  the 
church  of  Rome,  and  the  succession  of  the  same  has  re- 
mained   and    yet  remains  in  the  original   purity  of  the 


Answer  to  a  Letter  of  a  Jesuit.  271 

apostles,  in  doctrine,  life,  laws,  and  ceremonies.  For  these 
being  corrupted,  the  title  of  succession  will  no  more  help 
them  than  did  the  bragging  of  the  priests  under  the  law, 
who  cried  against  the  prophet  Jeremiah — "  The  temple  of 
the  Lord,  the  temple  of  the  Lord,  the  temple  of  the  Lord." 
What  was  answered  unto  them,  let  the  seventh  chapter  of 
his  prophecy  witness.  But  further  of  the  succession  and 
of  the  assurance  thereof  hereafter. 

Now  must  we  something  speak  of  Faith,  Religion,  and 
the  Catholic  Church,  wherewith  he  would  terrify  your  con- 
science and  deface  the  truth;  and  then  must  we  answer 
to  his  blasphemous  taunts  and  mockage.  Before,  we  have 
confessed,  that  to  live  without  faith,  without  religion,  and 
without  the  society  of  the  Catholic  Church,  brings  with  it 
most  certainly  death  and  damnation.  But  yet,  we  affirm, 
that  all  opinion  which  is  commonly  received  under  the  name 
of  faith,  is  not  faith  which  God  approves;  but  true  faith 
must  have  for  the  ground  and  assurance  thereof  God's 
expressed  word,  of  his  mercy  promised  in  Christ  Jesus, 
whereto  the  heart  of  the  faithful  must  consent,  being  so 
moved  by  the  Holy  Ghost.  And  therefore  we  fear  not  to 
affirm,  that  the  papists,  having  no  better  ground  for  their 
faith  than  consent  of  men,  decrees  of  councils,  and  antiquity 
of  time,  have  no  faith,  but  a  fond,  yea,  a  damnable  opinion. 
And  the  same  we  affirm  of  religion,  which,  if  it  be  pleasing 
and  acceptable  unto  God,  must  have  his  own  command- 
ment and  approbation  for  a  warrant;  otherwise  it  cannot 
but  be  odious  in  his  presence,  as  a  thing  repugnant  to  his 
express  commandment,  saying,  Not  that  which  appears 
good  in  thy  own  eyes,  shalt  thou  do  to  the  Lord  thy  God, 
but  what  the  Lord  thy  God  has  commanded  thee,  that  do 
thou:  add  nothing  to  it,  diminish  nothing  from  it.  (Deut. 
iv.  xii.)  By  this  precept  of  that  eternal  God,  who  is  im- 
mutable, and  can  command  nothing  but  that  which  is  just, 
all  people,  realms,  and  nations,  that  will  avow  themselves 
to  be  the  inheritance  of  the  Lord,  are  bound  and  obliged  to 
measure  their  religion,  not  by  the  example  of  other  realms, 
neither  yet  by  their  own  good  intention,  or  determination 
of  men,  but  only  by  the  expressed  word  of  God.  So  that 
what  therein  is  commanded,  ought  to  be  done,  and  what 
is  not  commanded  by  him,  ought  in  no  wise  to  be  done  by 
the  people  of  God,  what  appearance  or  external  show  of 
holiness  soever  it  has.  And,  therefore,  have  we  most  just- 
ly rejected  the  rabble  of  ceremonies  which  the  papists  held 


272  Knox. 

for  the  chief  exercise  of  their  religion,  as  things  having  no 
better  ground  than  the  invention  and  consent  of  men. 

Now  shortly,  of  the  Church  commonly  called  catholic. 
The  name  of  the  Church  is  common,  and  is  taken  as  well 
for  the  congregation  of  the  wicked,  as  for  the  assembly  of 
the  godly;  as  it  is  plain  by  the  words  of  David,  saying, 
I  have  hated  the  church,  or  the  assembly  of  the  wicked. 
(Psal.  xxvi.)  The  term  catholic,  which  signifies  universal, 
has  not  included  in  it  that  virtue  which  papists  allege,  that 
is,  that  whatsoever  is  catholic,  must  be  good.  For  if  so 
it  were,  then  sin  in  the  original  world  should  have  been 
good,  for  it  was  so  catholic,  that  is  universal,  that  it  over- 
flowed the  whole  earth,  only  one  family  excepted.  How 
universal  idolatry  was  amongst  the  Gentiles,  histories  wit- 
ness ;  and  how  broad  the  pestilent  sect  of  Mahomet  is  this 
day  spread,  experience  teaches  us.  And  yet  we  suppose, 
that  no  man  of  right  judgment  will  either  approve  the  one 
or  the  other,  notwithstanding  their  universality ;  and,  there- 
fore, we  must  have  a  better  assurance  of  that  Church,  to 
the  which  we  ought  to  join  ourselves,  than  that  it  is  catho- 
lic or  universal:  namely,  it  must  be  holy,  and  the  commu- 
nion of  saints;  for  in  the  confession  of  our  faith,  we  say 
not,  I  believe  the  Church  universal,  but,  "  I  believe  the 
holy  Church  universal,  the  communion  of  saints."  Where- 
fore we  affirm,  that  if  that  church,  which  is  called  catholic 
or  universal,  have  not  holiness  in  the  heart  by  true  faith, 
and  the  confession  of  the  same  in  the  mouth,  and  in  the 
forehead,  it  ceases  to  be  the  immaculate  spouse  of  Jesus 
Christ,  in  whose  bosom  the  sons  of  God  are  nourished  to 
the  life  everlasting.  And  so,  before  the  writer  of  the  letter 
shall  be  able  to  convict  us,  that  we  have  declined  from  the 
holy  Church,  he  must  first  define  what  is  the  true  holiness 
of  the  Church,  wherein  it  consists,  from  whom  it  flows,  and 
what  is  the  effect  of  the  same.  And  when  thus  he  has 
done,  he  must  prove  that  the  church  of  Rome  has  been, 
and  is,  only  holy,  so  that  no  church  before  it  did  ever  en- 
joy that  title,  neither  yet  that  any  that  after  may  ensue  it, 
may  so  be  justly  called;  and  this  we  think  will  be  very 
hard  to  master  Tyrie  and  all  the  Jesuits  in  Europe  to 
prove. 

But  now,  that  the  vanity  of  his  argument  may  the  more 
evidently  appear,  we  will,  in  as  few  words  as  we  can,  ex- 
amine the  mind  of  the  prophet.  Such  as  diligently  mark 
the  scope  of  the  prophet  Isaiah,  will  clearly  see,  that  from 


Answer  to  a  Letter  of  a  Jesuit.  273 

the  fortieth  chapter  of  his  prophecy,  to  the  end  of  the  same, 
he  labours  principally  to  comfort  Jerusalem,  and  the  nation 
of  the  Jews,  whose  miserable  destruction  and  fearful  cap- 
tivity he  foresaw  in  spirit,  he  pronounced  the  same  in  his 
public  sermons,  and  left  the  memorial  and  undoubted  re- 
gister thereof  to  the  posterity  that  was  to  follow,  and  was 
to  be  partakers  of  all  the  plagues  that  were  before  spoken. 
And  lest  that  they,  in  the  midst  of  their  calamity,  should 
have  despaired  of  any  deliverance,  from  the  same  fortieth 
chapter  back,  we  say  that  the  prophet,  as  the  messenger 
of  God's  mercy,  pronounces  to  Jerusalem,  to  mount  Sion, 
and  to  the  afflicted  Jews,  deliverance  from  captivity,  the 
protection  of  God  to  be  their  defence,  the  destruction  of 
Babylon,  and  of  all  their  enemies;  the  coming  of  the  Mes- 
sias  promised  unto  them,  the  felicity  of  his  kingdom,  the 
vocation  of  the  Gentiles;  and  finally,  the  promises  flowing 
from  mercy,  that  he  had  made  unto  them  to  continue  for 
ever.  And  among  these  manifold  promises,  this  was  one, 
"  The  kingdom  and  the  nation  that  shall  not  serve  thee, 
shall  perish." 

Now  gladly  would  we  learn  of  this  writer,  to  what  realm, 
to  what  nation,  to  what  province  or  city  will  he  appoint 
us,  that  therein  we  may  serve  Jesus  Christ,  and  his  imma- 
culate spouse,  the  Church,  to  the  end  that  we  shall  not 
perish.  If  he  will  name  Rome,  and  the  church  thereof, 
then  must  we  demand  two  things:  the  former,  What  be- 
came of  all  the  faithful,  the  space  of  a  thousand  years  that 
flowed  betwixt  the  making  of  the  former  promises  and  the 
days  of  the  apostles,  the  time  when  the  gospel  began  pub- 
licly to  be  offered  unto  the  Gentiles;  all  which  time  Rome 
was  nothing  but  a  den  of  idolatry.  We  think  he  will  not 
say,  that  the  faithful  perished;  and  we  are  bold  to  say,  that 
the  faithful  served  not  Rome,  neither  yet  the  church  con- 
tained therein  all  that  time.  This  is  the  first  thing  where- 
of we  would  be  resolved.  The  second  is,  That  if  the  wri- 
ter will  allege,  that  during  all  that  time  the  promise  fore- 
said appertained  to  Jerusalem  and  unto  mount  Sion;  but 
that  after  the  ascension  of  Jesus  Christ,  and  after  that  the 
gospel  was  received  of  the  Gentiles,  the  promise,  which  be- 
fore was  made  to  Jerusalem,  was  transferred  unto  Rome : 
if  so  be,  we  pray  the  writer,  that  after  he  has  consulted 
with  the  finest*  papists,  be  they  Jesuits,  or  be  they  others, 
*  Most  artful. 

KNOX.  26 


274  Knox. 

that  he  will  show  unto  us,  where  we  shall  find  the  resig- 
nation and  the  assurance  thereof.  We  clearly  read  the 
promises  made  to  Jerusalem  and  unto  mount  Sion.  We 
find  that  the  gospel  was  there  preached  in  despite  of  satan. 
We  find  that  from  thence  Peter  and  John  were  sent  to  Sa- 
maria, and  thereafter  the  gospel  was  planted  among  the 
Gentiles.  We  find  further,  that  Paul  wrote  to  the  saints 
that  were  at  Rome,  and  that  he  himself  was  carried  prison- 
er to  it,  and  that  he  remained  two  years  there,  under  cus- 
tody in  his  lodging:  but  that  ever  the  promises  made  to 
Jerusalem  were  transferred  unto  Rome,  we  find  not.  And, 
therefore,  albeit  that  we  of  the  realm  of  Scotland  have  re- 
fused Rome  and  the  tyranny  thereof,  we  think  not  that  we 
have  refused  the  society  of  Christ's  Church;  but  that  we  are 
joined  with  it,  and  daily  are  fed  of  our  mother's  breasts, 
because  we  embrace  no  other  doctrine  than  that  which  first 
flowed  forth  of  Jerusalem,  whose  citizens  by  grace  we  avow 
ourselves  to  be. 

But  now  to  the  taunting  blasphemies  of  the  writer.  It 
pleases  him  to  term  our  churches  new-found,  invisible,  yet 
but  eight  years  old,  &c,  and  our  gospel  newly  invented. 
Which  blasphemies,  albeit  that  man  spare,  yet  we  are  as- 
sured the  Eternal,  our  God,  will  not  suffer  to  be  unpunish- 
ed in  this  life,  and  in  the  life  to  come,  unless  that  speedy 
and  unfeigned  repentance  blot  away  the  same. 

But  the  writer  being  left  to  the  judgment  of  God,  we 
would  know  of  him  why  he  calls  our  churches  new-found, 
and  our  gospel  but  new  invented.  He  appears  to  give  his 
reason  in  these  words:  "  For,"  says  he,  "  it  is  manifest, 
that  a  thousand  years  ago,  in  all  the  world  was  there  people 
that  believed  as  they  do,  who  defend  the  contrary." 

This  reason  contains  in  it  such  folly,  besides  the  obscu- 
rity and  generality  of  it,  that  we  stand  in  doubt  at  what 
member  we  shall  begin  to  confute  the  same.  But  because 
his  greatest  strength  appears  to  stand  in  this — that  a  thou- 
sand years  ago,  there  were  people  in  all  the  world  that 
believed  otherwise  than  we  believe;  to  that  head  we  will 
first  answer,  and  say,  that  granted,  that  before  a  thousand 
years,  there  were  people  in  all  the  world  that  believed  as 
papists  now  believe,  how  shall  it  therefore  be  concluded, 
that  our  churches  are  new-found?  And  will  he  say,  that 
our  gospel  is  but  newly  invented?  A  good  dialectician 
would  answer,  that  albeit  the  antecedent  were  granted,  the 
consequent  may  justly  be  denied.     And  the  reason  is,  be- 


Answer  to  a  Letter  of  a  Jesuit.  275 

cause  that  neither  doth  the  church,  the  faith  of  the  same, 
nor  the  authority  of  the  gospel  of  Christ  Jesus,  depend  upon 
(hat  which  men  believed  before  it  was  published.  Neither 
yet  is  the  age  of  the  church  to  be  counted  from  the  time 
when  it  pleased  God,  of  his  mercy,  either  to  reveal  his 
word  to  any  realm  or  nation  that  before  was  ignorant  of  it, 
or  yet  to  reform  abuses  which  have  taken  root  among  the 
people  of  God  by  the  negligence  of  men.  And  that  this 
reason  and  proposition  is  true,  the  consideration  of  the  plant- 
ing of  the  church,  and  of  the  divers  reformations  made 
within  the  same,  shall  witness. 

When  God  called  Abraham  from  Ur  of  the  Chaldeans, 
(Gen.  xii.)  and  made  to  him  the  promise  of  the  blessed 
Seed,  and  afterwards  gave  unto  him  the  sign  of  circumci- 
sion; were  there  not  people  dispersed  universally  upon  the 
face  of  the  earth,  who  believed  and  thought  that  they  had 
a  good  and  perfect  religion,  yea,  even  that  same  religion, 
as  they  supposed,  wherein  Noah  served  God?  And  yet  we 
know,  that  the  Spirit  of  God  condemned  the  multitude  of 
that  age  for  idolatry,  and  therein  magnified  the  mercy  of 
God,  who  from  that  corrupted  multitude  called  Abraham, 
and  by  grace  made  him  the  father  of  the  faithful.  Now 
would  we  demand  of  the  writer  of  the  letter,  if  the  age  of 
Abraham's  faith  should  have  been  measured  from  the  error 
of  the  multitude  that  past  before  him ;  and  if  that  the  age 
of  the  church  gathered  within  his  house  should  have  been 
called  an  eight-year  old  church,  when  Abraham  had  so 
long  obeyed  God,  while  that  all  the  world  continued  in 
their  idolatry?  We  demand,  we  say,  if  their  old  idolatry 
made  Abraham's  faith  to  be  but  a  new-found  faith;  and 
if  their  multitude  and  universality,  having  for  them  anti- 
quity, made  the  church  that  was  in  Abraham's  house  to 
be  a  new-found  church?  We  suppose  that  men  of  judg- 
ment will  otherwise  pronounce,  and  subscribe  with  us, 
that  the  faith  of  Abraham  had  the  same  antiquity  that  the 
word  had  which  he  believed.  Now,  it  is  plain,  that  the 
word  which  he  believed,  was  the  self-same  word  which 
God  promised  unto  the  woman  in  the  garden,  (Gen.  hi.) 
speaking  against  the  serpent,  saying,  I  shall  put  enmity 
betwixt  thee  and  the  woman,  betwixt  thy  seed  and  her 
Seed;  that  Seed  shall  break  down  thy  head,  and  thou  shalt 
break  down  his  heel.  This  promise,  we  say,  being  espe- 
cially made  to  Abraham,  in  these  words, — "  In  thy  Seed 
shall  all  the  nations  of  the  earth  be  blessed,"  was   the 


276  Knox. 

ground  of  his  faith,  like  as  that  it  was  the  ground  of  the 
faith  of  Adam,  Abel,  Seth,  and  of  all  the  faithful  before 
him :  so  that  his  faith  was  no  new  faith,  but  was  that  same 
faith  whi^h  had  continued  among  God's  elect  from  the 
beginning.  For  true  faith  may  not  be  measured  from  the 
error  of  men,  but  from  the  word  and  promise  which  the 
faithful  believe. 

Is  the  word  from  the  beginning,  and  the  promise  un- 
doubted? then  must  the  faith  that  thereupon  is  grounded, 
not  only  be  true,  but  also  of  the  same  age  and  antiquity 
that  the  word  is.  And  therefore,  whensoever  the  papists 
and  we  shall  come  to  reckon  the  age  of  our  faith,  we  doubt 
nothing  but  that  their  faith,  in  more  principal  points  than 
one  or  two,  shall  be  found  very  young,  and  but  lately  in- 
vented, in  respect  of  that  only  true  faith  which  this  day  in 
the  churches  of  Scotland  is  professed.  And  the  self-same 
thing  affirm  we  of  our  church,  and  of  the  gospel  preached 
within  the  same;  namely,  that  the  gospel,  which  of  God's 
mercy  is  revealed  unto  us,  is  not  forged  by  man,  but  that 
it  is  the  self-same  gospel  which  Jesus  Christ  taught  by  his 
own  mouth,  and  that  his  apostles,  at  his  commandment, 
published  unto  the  world.  And  therefore  we  say,  that  our 
church  is  no  new-found  church,  as  the  writer  blasphemous- 
ly rails,  but  that  it  is  a  part  of  the  holy  Church  universal, 
which  is  grounded  upon  the  doctrine  of  the  prophets  and 
apostles;  having  the  same  antiquity  that  the  Church  of  the 
apostles  has,  as  concerning  doctrine,  prayers,  administra- 
tion of  sacraments,  and  all  other  things  requisite  to  a  par- 
ticular church. 

But  yet  will  the  writer  of  the  letter  allege,  that  we  be- 
lieve not  as  the  most  part  of  men  have  believed  a  thousand 
years  and  more:  for  they  believed  the  mass  to  be  a  sacri- 
fice propitiatory  for  the  sins  of  the  quick  and  the  dead ; 
the  pope  to  be  the  head  of  the  Church,  and  Christ's  vicar 
in  the  earth;  the  material  body  of  Christ  Jesus,  flesh, 
blood,  and  bone,  to  be  in  the  sacrament  of  the  altar,  after 
that  the  words  of  consecration  were  pronounced  by  a 
priest;  that  the  prayers  of  the  living  profit  the  departed, 
and  such  others  as  the  catholic  faith  of  the  papists  have 
concluded:  these  articles,  will  the  writer  say,  we  believe 
not;  and  therefore,  how  can  it  be  denied  but  that  our 
church  is  new-found,  and  the  doctrine  thereof  is  new? 
We  have  answered,  and  yet  we  answer  again,  that  what- 
soever papists  have  believed  before  us,  which  hath  no 


Answer  to  a  Letter  of  a  Jesuit.  277 

better  ground  than  the  determination  of  their  own  coun- 
cils, can  neither  prejudge  our  faith  grounded  upon  God's 
expressed  word,  neither  yet  can  prove  our  church  to  be 
but  a  new-found  church.  For  if  a  common  error,  and  a 
superstitious  worshipping  of  God,  received  of  a  multitude, 
should  have  the  strength,  that  it  should  prevail  against 
God's  simple  truth,  and  against  his  worshipping  prescribed 
in  his  word,  then  had  the  prophet  Elias  been  in  a  mise- 
rable condition;  who,  being  but  one  man,  opposed  him- 
self to  the  king,  to  his  council,  to  his  prophets,  priests, 
and  people,  and  in  plain  words  accused  them  all  of  apos- 
tasy from  God,  from  his  true  worshipping,  and  from  the 
obedience  of  his  law,  and  plainly  convicted  them  to  be 
idolaters,  because  they  had  embraced  a  worshipping  of 
God  not  contained  in  his  word.  It  is  a  wonder  that  the 
king,  with  his  priests  and  prophets,  excepted  not  against 
the  prophet,  and  said,  How  can  that  be  idolatry,  which 
our  kings  and  people,  since  the  days  of  Jeroboam,  have 
used  and  maintained  for  God's  true  service?  Thou  art  but 
one  man,  and  we  are  a  multitude ;  how  can  it  be  that  we 
all  should  err,  and  that  thou  alone  shouldest  please  God? 
But  no  such  thing  find  we  objected  unto  the  prophet.  But 
his  request,  being  but  one  man,  was  obeyed;  which  was, 
that  God  himself  should  judge  betwixt  him  and  them,  as 
He  did  by  fire  from  heaven. 

This  privilege  crave  we  to  be  granted  to  us  of  the  pa- 
pists in  our  days  ;  namely,  that  they  suffer  God  to  judge  be- 
tween our  religion  and  theirs.  What  he  approves,  let  it 
be  approved  of  both;  and  what  by  him  is  not  commanded, 
nor  by  the  apostles  of  Jesus  Christ  established  and  prac- 
tised, let  it  be  of  both  rejected,  and  so  shall  we  suddenly 
agree.  But  if  they  will  still  cry  that  we  are  schismatics 
and  apostates,  because  we  refuse  to  defile  ourselves  with 
their  abominations,  we  cannot  but  appeal  from  their  cor- 
rupt sentence  to  the  uncorrupt  Judge,  of  whose  favours 
we  are  assuredly  persuaded  in  that  point,  because  he  hath 
said,  Follow  not  the  multitude  in  evil  doing;  and  because 
we  find  kings,  prophets,  and  people  before  us,  to  have 
done  the  self-same  thing  in  their  days,  and  therefore  to 
have  been  approved  of  God,  which  we  in  God's  fear  have 
done  in  our  days :  namely,  they  have  destroyed  the  monu- 
ments of  idolatry,  and  have  repressed  the  same  externally 
by  power  and  force,  notwithstanding  the  antiquity  thereof, 
and  that  great  multitudes  adhered  unto  it.  And  this  much 
26* 


278  Knox. 

for  the  multitude,  and  that  which  the  multitude  most  com- 
monly believeth.  Now  to  the  further  reasons  of  the 
writer. 

He  first  taunts  and  mocks  us,  and  our  church,  calling 
it,  Your  invisible  church  of  Scotland.  Secondly,  he  affirms 
that  the  Church,  whereof  the  prophet  speaks,  shall  be 
manifest  and  visible  through  all  the  world;  and  for  his 
proof,  alleges  the  second  chapter  of  the  prophet  Isaiah. 
And  last,  he  concludes,  in  these  words:  "  Wherefore,  if  ye 
cannot  show  in  what  place  of  the  world  three  hundred 
years  ago  your  church  was  in,  it  followeth  of  necessity 
that  it  is  no  church." 

To  these  heads  we  must  answer  in  order:  and  first,  we 
will  pray  the  writer,  in  his  next  answer,  to  signify  unto  us, 
why  he  calls  the  church  of  Scotland  invisible,  seeing  that 
the  ground  and  the  persons  inhabitant  within  the  same, 
are  subject  to  the  senses  of  all  those  that  list  to  look  upon 
them.  Yea,  the  doctrine  taught  unto  us  is  so  patent,* 
that  the  very  enemies  themselves  are  not  forbidden  to  hear 
and  to  judge  of  it.  And  finally,  the  administration  of  the 
sacraments  within  our  churches  is  so  public,  that  none 
justly  can  complain,  that  they  are  either  debarred  from 
hearing  or  from  sight.  And  therefore,  howsoever  it  pleases 
the  writer  to  delight  himself  in  his  own  vanity,  we  fear 
not  to  affirm,  that  the  Church  of  God  within  Scotland  this 
day,  is  as  visible  as  ever  it  was  in  Jerusalem,  after  that 
Christ  Jesus  ascended  to  the  heavens,  or  as  it  was  visible 
in  Samaria  after  that  city  had  received  the  gospel.  Yea, 
we  will  further  affirm,  that  the  true  Church  of  Jesus 
Christ  is  as  visible,  yea,  and  as  beautiful  in  all  her  proper 
ornaments  this  day,  within  the  realm  of  Scotland,,  as  ever 
she  was  in  Corinth,  Galatia,  Philippi,  yea,  or  yet  in  Rome 
itself,  what  time  any  of  the  apostles  ruled  them,  or  when 
they  were  saluted  by  the  apostle  in  his  epistles  to  the 
churches:  and  this  much  for  the  first  head. 

The  answer  to  the  second  cannot  be  so  short;  for  his 
assertion  agrees  so  little  with  the  place  of  the  prophet, 
that  we  stand  greatly  in  doubt  whether  the  writer  has  ever 
sought  to  understand  the  mind  of  the  prophet.  His  as- 
sertion is  this: — "Of  the  Church  whereof  the  prophet 
speaketh,  it  is  said  by  him,  in  the  second  chapter,  that  it 
shall  be  manifest  and  visible  through  all  the  world."  The 
words  of  the  prophet  are  these:  "It  shall  be  in  the  last 
*  Open,  manifest. 


Answer  to  a  Letter  of  a  Jesuit.  279 

days,  that  the  mountain  of  the  house  of  the  Lord  shall  be 
prepared  in  the  top  of  the  mountains,  and  shall  be  exalted 
above  the  hills,  and  all  nations  shall  flow  unto  it.  And 
many  people  shall  go,  and  say,  Come,  let  us  go  up  unto 
the  mountain  of  the  Lord,  to  the  house  of  the  God  of 
Jacob;  and  he  will  teach  us  his  ways,  and  we  will  walk 
in  his  paths.  For  the  law  shall  go  forth  of  Sion,  and  the 
word  of  the  Lord  from  Jerusalem;  and  he  shall  judge 
among  the  nations,  and  rebuke  many  people,"  &c.  (Is.  ii. 
2,  &c.)  In  these  words  of  the  prophet,  we  find  no  such 
thing  as  that  the  Church  shall  be  manifest  and  visible 
through  all  the  world.  We  acknowledge  a  promise  of 
glad  things  to  come,  to  be  joined  to  Jerusalem  and  unto 
mount  Sion,  after  the  miserable  destruction  of  the  same. 
We  find  the  time  appointed,  namely,  the  last  days.  But 
that  the  promise  may  be  the  better  tried,  we  must  know 
of  the  writer, — when  these  last  days  began;  and  when 
they  shall  be  complete?  We  must  further  know,  if  there 
be  any  one  certain  place  appointed,  in  which  it  is  said, 
that  the  Church  of  God  shall  be  visible  and  manifest  in  all 
ages?  These  two  heads  being  considered,  it  will  be  more 
easy  to  judge  of  the  assertion  of  the  writer,  and  how  it 
agrees  with  the  mind  of  the  prophet. 

And  first,  we  think  that  the  writer  will  not  deny,  but  the 
last  days,  whereof  the  prophet  speaks,  began  long  before 
the  gospel  of  Jesus  Christ  was  known  or  publicly  received 
in  Rome;  namely,  at  the  appearing  of  Jesus  Christ  in  the 
flesh,  when  he  revealed  unto  the  world  the  whole  will  of 
his  Father.  For  so  are  we  taught  by  the  apostles,  saying: 
"  God  in  old  times  spake  unto  our  fathers  in  divers  man- 
ners by  the  prophets;  in  the  last  days  he  hath  spoken  to 
us  by  his  Son,  &c.  (Heb.  i.  1.)  And  the  apostle  Peter, 
in  that  his  most  notable  sermon  made  to  Jerusalem,  on 
the  day  of  Pentecost  (Acts  ii.),  affirms,  that  the  prophecy 
of  Joel,  made  concerning  the  pouring  forth  of  God's 
graces  upon  all  flesh  in  the  last  days,  was  even  then  com- 
pleted, when  the  Holy  Spirit  had  descended  down  upon 
those  that  believed.  So  then,  we  have  gotten  the  last  days 
to  have  begun  with  Jesus  Christ,  who  is  the  glory  of  the 
second  temple.  When  think  we  that  they  ended?  If  the 
writer  will  say,  When  Rome  received  the  gospel,  then  was 
the  accomplishment  of  the  last  days;  as  men  justly  may 
doubt  thereof,  so  the  apostle  plainly  denies,  saying,  "  The 
Spirit  speaketh  evidently,  that  in  the  last  times  some  shall 


280  Knox. 

depart  from  the  faith,"  &c.  (1  Tim.  iv.  1.)  Whereof  we 
may  gather,  that  the  apostle  appointeth  the  last  times  to 
continue  longer  than  when  the  gospel  was  once  publicly 
preached;  namely,  till  that  men  should  begin  to  fall  from 
the  faith,  and  give  ears  to  the  doctrine  of  devils.  Yea,  if 
ye  will  search  the  scriptures,  ye  shall  find  that  the  last 
days  continue  from  the  first  appearing  of  Jesus  Christ  in 
the  flesh,  unto  his  last  returning  unto  judgment.  So  that 
the  last  days  do  not  only  include  the  first  publication  of 
the  gospel,  but  also  the  defection  from  it;  yea,  and  the 
restitution  of  it  again  unto  the  world,  by  the  brightness 
whereof  that  man  of  sin  should  be  revealed  and  destroyed. 
Whereof  we  conclude,  that  if  the  last  days  do  yet  con- 
tinue, of  which  the  prophet  makes  mention,  the  things  pro- 
mised to  be  performed  in  them  are  not  yet  altogether  com- 
plete, but  are  in  their  progress,  and  shall  so  proceed  until 
all  be  finished  that  is  forespoken  by  the  holy  prophets 
and  apostles  of  Jesus  Christ.  And  so  may  Jesus  Christ 
this  day  be  working  in  Scotland,  albeit  that  papists  rage 
against  his  gospel,  as  in  those  days  he  wrought  in  Jeru- 
salem, when  the  priests  and  the  whole  visible  church,  for 
the  most  part,  raged  against  the  same.  But  now  to  the 
second  head. 

We  would  know,  if  the  writer  can  appoint  unto  us  any 
one  certain  place,  where  this  holy  mountain  of  God  is 
promised  to  remain  manifestly  and  visibly.  For  this  we 
make  known  to  the  whole  world,  that,  for  the  love  we  bear 
to  the  building  and  repairing  of  God's  holy  house,  we 
have  endangered  life  and  all  things  temporal :  and  there- 
fore, if  the  writer  can  point  out  to  us  a  certain  place  where- 
unto  God  has  made  promise,  we  shall  every  one  exhort 
another  with  all  diligence,  to  go  up  thereunto.  But  if  he 
can  point  out  none,  as  having  greater  assurance  by  God's 
mouth,  more  than  another,  then  will  we  charitably  desire 
him  to  desist  from  taunting  and  mockage  of  so  notable 
works  of  God,  as  he  of  late  years  has  shown  in  more 
realms  than  one.  Our  Master  Christ  Jesus  appoints  us 
to  no  one  certain  place,  where  we  shall  be  assured  of  his 
presence ;  but  rather,  forbidding  the  observation  of  all 
places,  he  sends  us  to  his  own  spiritual  presence,  saying, 
"  Wheresoever  two  or  three  are  gathered  in  my  name,  there 
am  I  in  the  midst,  of  them."  (Matt,  xviii.)  And  in  another 
place,  "Behold  I  am  with  you  to  the  end  of  the  world." 
(Matt,  xxviii.)     We,  being  grounded  upon  these  promises, 


Answer  to  a  Letter  of  a  Jesuit.  281 

have  good  hope,  through  Jesus  Christ,  that  in  our  congre- 
gations we  have  the  favourable  presence  of  Jesus  Christ, 
as  well  in  his  word,  as  in  his  holy  sacraments.  For  in  his 
name  alone  convene  we;  by  him  alone  we  call  upon  God 
our  Father;  and  by  him  alone  we  are  assured,  through 
the  power  of  his  Holy  Spirit,  to  obtain  our  requests  made 
according  to  his  will. 

We  wonder  greatly  that  the  writer  considers  not  that 
the  promise  of  the  prophet  is,  that  all  nations  shall  come 
to  that  holy  mountain.  We  are  a  nation,  how  abject  soever 
we  appear.  Why  then  will  the  writer  deny  unto  us  free 
passage  to  the  house  of  the  Lord ;  seeing  that  the  term 
of  the  last  days  is  not  yet  expired,  and  seeing  that  we  de- 
sire to  be  taught  in  the  ways  of  the  Lord,  and  to  walk  in 
his  paths;  yea,  seeing  that  thousands  in  Scotland  refuse 
not  to  be  rebuked  of  the  Lord,  and  to  suffer  him  to  judge 
amongst  us?  If  the  writer  will  say  so,  because  we  will  not 
acknowledge  Rome  to  be  the  mother  of  all  other  churches, 
we  answer  as  before:  Let  us  hear  the  commandment  of 
our  God,  charging  us  so  to  do,  and  our  obedience  shall 
not  be  long  craved.  For  we  are  most  willing  to  obey  our 
mother,  provided  she  show  the  undoubted  signs  of  a  natural 
mother;  but  a  usurped  title,  without  further  assurance,  we 
dare  not  admit.  And  thus  far  for  his  assertion,  and  for  the 
mind  of  the  prophet. 

Now  follows  his  conclusion,  in  these  words :  "  Where- 
fore, if  ye  cannot  show  what  place  of  the  world  three  hun- 
dred years  ago  your  church  was  in,  it  followeth  of  neces- 
sity that  it  is  no  church,  &c."  How  this  conclusion  may 
be  rightly  gathered  of  the  words  of  the  prophet,  we  suffer 
the  readers,  and  the  writer  himself,  to  consider.  And  yet, 
because  that  to  us  it  were  most  grievous  so  to  be  excom- 
municated that  we  were  no  church;  that  is,  no  parcel  of 
the  holy  Church  universal ;  we  answer  for  ourselves,  and 
say,  That  fifteen  hundred  years  ago  our  church  was  in 
Jerusalem,  in  Samaria,  in  Antioch,  and  wheresoever  Christ 
Jesus  was  truly  preached,  and  his  blessed  gospel  obedient- 
ly received,  whether  it  were  among  the  Jews  or  Gentiles. 
There  we  say  was  our  church,  which  is  not  bound  to  any 
one  place,  but  is  dispersed  upon  the  face  of  the  whole  earth; 
having  one  God,  one  faith,  one  baptism,  and  one  Lord 
Jesus,  the  Saviour  of  all  that  unfeignedly  believe.  And  so 
we  fear  not  to  receive  the  title  and  authority  of  a  particular 
church,  because  we  have  all  things  by  God's  word  that 


282  Knox. 

thereto  appertains.  Yea,  we  are  further  bold  to  affirm,  that 
if  ever  it  shall  please  God  to  bring  the  church  of  Rome  to 
her  original  purity,  she  shall  not  be  ashamed  to  embrace 
and  reverence  the  poor  church  of  Scotland  as  her  dearest 
sister,  and  next  resembling  her  in  all  things,  before  that 
pride  and  avarice,  joined  with  idleness  and  riotous  living, 
corrupted  her  ministers,  and  the  inventions  of  men  were 
preferred  to  God's  simple  truth.  We  say  yet  again,  that 
whensoever  the  church  of  Rome  shall  be  reduced  to  that 
state  in  which  the  apostles  left  it,  we  are  assured  that  she 
shall  vote  in  our  favour,  against  all  such  as  shall  deny  us 
to  be  a  church,  if  God  continue  us  in  that  simplicity  which 
this  day  is  mocked  of  the  world.  Now  let  us  hear  how 
the  writer  proceeds. 

Tyrie's  Letter* 

And  swiftly  if  ye  or  any  of  your  cunning  ministers  of 
your  new  invented  Evangel  show  me  the  due  succession  of 
his  church  since  Christ,  and,  by  that,  agree  the  manifest 
contradiction  that  both  I  have  read  and  seen  with  my  eyes 
among  the  doctors  and  principals  of  your  new  doctrine,  I 
shall  not  only  renounce  the  sentence  which  I  have  held  here- 
tofore, but  also  shall  afore  all  that  will  hear  me,  confess 
my  ignorance  and  fault,  and  shall  employ  all  my  strength 
to  the  forthsetting  of  your  religion,  fyc. 

Answer. 

Of  this  part  of  the  writer's  letter,  and  of  that  which  is 
past  before,  it  is  easy  to  consider,  that  he  will  acknowledge 
no  church  to  be  the  true  Church  of  Jesus  Christ,  unless  it 
can  show  the  due  succession  thereof  from  the  days  of  Jesus 
Christ :  and  further,  that  the  teachers  of  it  do  so  agree  in 
doctrine,  that  in  no  point  they  be  found  to  differ  one  from 
another.  We  answer,  If  the  immaculate  spouse  of  Jesus 
Christ  were  bound  to  these  two  extremities,  the  bondage 
thereof  were  most  miserable;  but,  because  we  find  our 
Master  Jesus  Christ  is  more  favourable  to  his  poor  Church, 
than  master  Tyrie  craves,  we  are  decreed  to  stand  in  that 
freedom  and  liberty  whereunto  our  Head  and  only  Sove- 
reign Lord  has  called  us. 

We  find,  that  He  sends  not  his  afflicted  Church  to  seek 
a  lineal  succession  of  any  persons  before  he  will  receive 
them ;  but  he,  with  all  gentleness,  calls  his  sheep  unto  him- 


Answer  to  a  Letter  of  a  Jesuit.  283 

self,  saying,  "  Come  unto  me  all  ye  that  labour  and  are 
laden,  and  I  will  ease  you."  (Matt,  xi.)     And  again,  "All 
that  the  Father  giveth  me,  shall  come  to  me:  and  him  that 
cometh  to  me  I  cast  not  away."  (John  vi.)     Oh  golden 
and  most  comfortable  sentence,  pronounced  by  Him  who 
cannot  lie !     Here  is  no  mention  of  any  succession  that  we 
should  claim  to,  before  we  are  received  of  him  who  is  the 
Head  of  the  Church;  but  only  it  is  said,  That  which  the 
Father  giveth,  and  that  the  Son  receiveth,  shall  not  be  cast 
away ;  neither  yet  will  he  lose  any  that  come  to  him,  but 
that  he  will  save  them  and  raise  them  up  at  the  last  day. 
And  the  apostle,  speaking  of  the  vocation  of  the  Gentiles, 
sends  them  not  to  seek  a  succession,  but,  in  the  persons  of 
the  Ephesians,  pronounces  this  sentence  in  favour  of  all 
that  believe  in  Jesus  Christ:  "  Now  therefore  ye  are  no 
more  strangers  and  foreigners,  but  citizens  with  the  saints 
and  of  the  household  of  God:  and  are  builded  upon  the 
foundation  of  the  apostles  and  prophets,  Jesus  Christ  him- 
self being  the  chief  corner-stone;  in  whom  all  the  building 
coupled  together,  groweth  unto  an  holy  temple  in  the  Lord." 
(Eph.  ii.)     Here  we  find  men,  who  before  were  strangers, 
made  citizens  with  the  saints  and  of  the  household  of  God; 
we  rind  them  builded  upon  the  foundation  of  the  apostles 
and  prophets ;  we  find  Jesus  Christ  to  be  the  chief  corner- 
stone— but  we  find  no  mention  of  any  such  succession  as 
master  Tyrie  seems  rigorously  and  without  God's  com- 
mandment to  crave.     And  therefore  we  cannot  but  wonder, 
why  any  mortal  man  should  crave  of  us  that  which  neither 
God  the  Father,  his  Son  Christ  Jesus,  neither  yet  the  holy 
apostles  in  their  ministry,  craved  of  any  realm  or  nation. 
And  therefore,  let  master  Tyrie  take  this  for  an  answer: 
That  an  unjust  request  may  justly  be  denied. 

And  yet,  lest  that  the  writer,  or  any  other,  should  think 
themselves  rather  mocked  than  answered,  we  add  to  what 
has  been  said,  That  we  are  able  to  show  the  succession  of 
our  church  directly  and  lawfully  to  have  flowed  from  the 
apostles.  And  our  reason  is,  because  that,  in  our  churches, 
we  neither  admit  doctrine,  rite,  nor  ceremony,  which,  by 
their  writings,  we  find  not  authorized.  And  albeit  this 
shall  not  satisfy  the  new  start-up  Jesuits,  yet  our  con- 
sciences are  at  rest,  because  we  are  assured  to  be  avowed 
of  the  supreme  Judge. 

The  second  which  he  requires  is,  that  we  shall  agree  the 
manifest  contradiction  that  is  amongst  the  principal  doctors 


284  Knox. 

of  our  new  doctrine  and  late  invented  gospel.  His  blas- 
phemy we  remit  by  God's  hand  to  be  punished;  and  yet 
we  would  know  what  doctrine  is  that  which  he  terms  new. 
Our  gospel,  as  before  is  said,  is  that  same  which  Jesus 
Christ,  by  himself  and  by  his  apostles,  manifested  unto  the 
world,  as  all  such  as  hear  the  form  of  our  doctrine  can 
witness.  Where  he  desires  us  to  agree  all  controversies 
among  our  teachers,  we  answer,  in  truth,  that  we  know  no 
controversy  in  doctrine,  especially  of  that  which  concerns 
man's  salvation,  within  the  realm  of  Scotland,  but  that  all 
the  preachers  within  our  church  uniformly  agree  in  doc- 
trine and  judgment,  notwithstanding  the  diversity  of  gifts. 
If  master  Tyrie  would  send  us  to  conciliate  all  controver- 
sies that  are  in  Germany  and  elsewhere,  his  second  peti- 
tion has  no  greater  reason  than  had  the  former;  for  of  God 
we  have  no  further  charge  but  to  watch  over  that  flock 
which  is  subject  unto  us.  God  has  raised  and  appointed 
us  preachers  to  the  realm  of  Scotland;  in  the  bounds  where- 
of, if  we  plant  not  true  doctrine  according  to  the  talent 
committed  to  our  charge,  and  oppose  ourselves  to  all  kinds 
of  errors  that  may  infect  the  flock,  we  shall  be  criminal 
before  God.  But  that  we  are  precisely  bound  to  run  from 
country  to  country  to  agree  all  controversies,  albeit  it  were 
even  in  the  matters  of  religion,  we  find  no  express  com- 
mandment given  to  us  in  that  behalf  of  our  God.  And, 
therefore,  we  must  desire  the  inspection  of  master  Tyrie's 
power,  by  virtue  whereof  he  may  charge  us  to  that  painful 
travail,  before  that  we  can  promise  obedience. 

But  master  Tyrie  we  know  will  allege,  that  in  writing 
his  letter,  there  was  no  such  thing  in  his  mind;  but  that 
his  meaning  was,  that  because  we  did  not  agree  fully  among 
ourselves  in  all  heads,  therefore  he  would  not  be  of  our 
church:  for  that  in  plain  words  he  declares.  Now,  all 
contention  laid  aside,  we  will  desire  master  Tyrie,  and  the 
rest  of  his  faction,  deeply  to  consider,  if  they  are  builded 
upon  a  sure  foundation,  while  they  have  none  other  cause 
why  they  oppose  themselves  to  the  truth  of  God,  now  of 
his  mercy  revealed  to  the  world,  but  because  that  such  as 
profess  that  truth  agree  not  in  all  heads  among  themselves. 
We  demand  then,  What  if  they  had  lived  in  the  days  of 
the  apostles,  when  the  preaching  of  Christ  Jesus  was  no 
less  odious  to  the  visible  church  of  the  Jews,  to  the  posteri- 
ty of  Aaron  and  Levi,  who  then  ruled  in  Jerusalem,  than 
the  light  of  the  gospel  has  been  of  late  years  to  that  Ro- 


Answer  to  a  Letter  of  a  Jesuit.  295 

man  antichrist,  and  unto  such  as  live  by  his  merchandise? 
Would  master  Tyrie,  we  ask,  and  his  faction  have  refused 
the  gospel,  because  in  the  bosom  of  the  church  there  arose 
great  controversy,  and  that  in  the  especial  heads  of  reli- 
gion? For,  did  not  some  boldly  affirm  in  the  church  of 
Antioch,  that  unless  the  Gentiles  were  circumcised  accord- 
ing to  the  law  of  Moses,  they  could  not  be  saved?  (Acts 
xv.)  Which  doctrine  and  affirmation  was  more  dangerous 
and  more  slanderous  in  those  days  than  all  the  controver- 
sies that  yet  are  arisen  among  such  as  have  refused  the 
damnable  ways  of  the  papistry,  for  it  concerns  the  chief 
head  of  justification.  And  will  any  yet  say,  that  therefore 
the  gospel  was  not  the  glad  tidings  of  salvation,  and  they 
that  embraced  it  truly,  were  not  the  true  members  of  Jesus 
Christ? 

We  look  that  men  will  be  more  moderate  than  some 
show  themselves  to  be,  who,  for  certain  controversies  of 
far  less  importance  than  that  was,  dare  boldly  condemn 
the  truth  and  the  professors  of  the  same,  because,  say 
they,  "  It  is  the  property  of  heretics  to  disagree  among 
themselves:"  which  sentence,  how  ancient  soever  it  be,  if  it 
should  be  so  understood  as  the  papist  does — that  is,  who- 
soever disagree  among  themselves  in  matters  of  religion, 
they  are  heretics; — if  the  former  sentence  (we  say)  should 
be  so  understood,  then  shall  we  accuse  more  of  heresy  than 
can  be  excused  in  any  one  age  from  Christ  Jesus  to  this 
day.  For,  did  not  Paul  disagree  from  Peter?  (Gal.  ii.) 
Yea,  he  did  so  disagree  from  him,  that  he  resisted  him 
plainly  to  his  face,  because  he  walked  not  according  to  the 
ri^ht  way  of  the  truth  of  the  gospel.  These  were  two 
principal  pillars;  the  one  appointed  to  the  Jews,  and  the 
other  to  the  Gentiles.  What  shall  we  say  of  the  hot  con- 
tention which  fell  betwixt  Barnabas  and  Paul,  which  sepa- 
rated them  that  before  were  joined  in  as  strait  conjunction 
as  ever  were  two  mortal  men  upon  the  earth?  (Acts  xv.) 
If  master  Tyrie  and  his  Jesuits  will  allege  that  these  were 
but  sudden  passions,  and  did  not  concern  any  chief  head 
of  doctrine,  the  Holy  Ghost  will  prove  the  contrary.  For 
the  one  touched  the  conscience  of  men,  concerning  the  free- 
dom of  meats;  and  the  other,  the  admission  of  ministers, 
after  that  they  had  once  fallen  back  from  that  function : 
which  heads  were  of  greater  weight  in  those  days  (as 
heretofore  we  have  said)  than  any  controversy  which  the 
papists  are  able  to  show  to  be,  or  yet  to  have  been,  be- 

KNOX.  27 


286  Knox. 

twixt  us  that  profess  the  gospel  and  do  abhor  their  abomi- 
nations.* Further  reasoning  of  this  head,  for  the  present, 
we  omit,  and  will  proceed  with  master  Tyrie's  letter. 

Tyrie's  Letter. 

Wherefore,  sir,  considering  that  in  the  church,  in  the 
which  I  am  by  the  grace  of  God,  there  is  continued  suc- 
cession of  doctrine,  and  that  selfsame  which  is  preached 
now,  has  been  taught  in  all  ages;  as  it  is  manifest  to  any 
man  that  has  read  all  ancient  writers  afore  our  times. 
And  moreover,  I  find  it  spread  through  all  the  world,  as 
in  like  manner  it  is  manifest,  and  the  experience  does  teach 
you;  for  ye  will  come  to  no  place  where  Christ' 's  doctrine 
is  received,  but  ye  will  find  the  religion,  at  least  in  many 
persons.  Wherefore,  if  ye  cannot  shoiv  in  any  other  reli- 
gion the  same,  it  follows  evidently  that  no  other  religion 
is  the  true  religion. 

Answer. 

To  this  epilogue,  and  the  argument  gathered  thereof, 
we  answer  only  this — That  of  a  manifest  lie  there  can 
no  truth  be  concluded.  His  manifest  and  impudent  lie, 
we  say,  is,  he  affirms,  that  in  the  church  in  which  he  is, 
there  is  continual  succession  of  doctrine,  and  that  the  self- 
same which  is  preached  now  has  been  taught  in  all  ages. — 
This,  we  affirm,  is  a  most  impudent  falsehood.  For  now, 
and  of  late  years,  it  hath  been  taught,  and  of  the  people 
hath  been  received,  that  the  mass  was  a  sacrifice  propitia- 
tory for  the  sins  of  the  quick  and  the  dead ;  that  the  pope 
was  the  head  of  the  Church,  and  such  other  heads  of 
most  heretical  doctrine,  approved  in  the  papistical  church : 
which  heads,  we  affirm,  were  unknown  in  the  age  of  the 
apostles,  and  of  the  fathers  that  immediately  followed 
them.  And  for  the  probation  thereof,  we  desire  their 
writings  to  be  produced,  ever  beginning  at  them  who  were 
appointed  of  God  to  preach,  and  to  plant  the  verity  in 
the  world.  We  are  not  bound  to  credit  whatsoever  the 
fathers  have  spoken:  but  our  faith,  as  is  before  said,  is 
builded  upon  the  sure  rock,  Jesus  Christ,  and  upon  the 
foundation  of  the  apostles  and  prophets.  (Eph.  ii.)      So 

*  All  the  reformed  churches  agreed  upon  every  essential  point; 
there  were  no  differences  among  them  upon  the  great  subjects  which 
concern  the  salvation  of  man.  See  the  Harmony  of  the  Confessions 
of  Faith  of  the  principal  Reformed  Churches,  a.  d.  1584. 


Answer  to  a  Letter  of  a  Jesuit.  287 

far  as  any  fathers  agree  therewith,  we  reverently  do 
embrace  it ;  but  if  the  fathers  have  affirmed  any  thing 
without  the  warrant  of  the  written  word  of  the  Eternal  our 
God,  to  whose  voice  only  the  sheep  of  his  pasture  are 
bound,  it  is*  as  lawful  for  us  to  reject  that  which  proceedeth 
from  man  and  not  from  God,  as  it  is  easy  to  them  to  affirm 
it.  Master  Tyrie  may  know  that  we  use  the  words  of  the 
ancients. 

It  appears  to  us,  by  the  whole  progress  of  master 
Tyrie's  letter,  that  he  and  his  faction  can  acknowledge  no 
church  which,  in  all  ages,  has  not  been  visible  to  the  eyes 
of  men,  having  likewise  a  visible  succession.  For,  first, 
he  affirms,  that  the  Church,  whereof  the  prophet  Isaiah 
speaks,  should  be  manifest  and  visible  through  all  the 
world.  And  here,  last,  he  alleges,  that  we  can  come  in  no 
place  where  we  shall  not  find  that  religion  spread,  at  the 
least  in  many  persons.  And  thereof  he  concludes,  that  if 
we  cannot  prove  the  like  of  our  religion,  it  follows,  that  it 
is  not  the  true  religion. 

If  master  Tyrie  recant  not  this  assertion,  he  must  cor- 
rect his  creed.  And  where  universally  before  we  use  to 
say,  "  I  believe  in  the  holy  Church,"  he  must  say,  I  see 
the  holy  Church.  For  if  there  be  no  church  upon  the  face 
of  the  earth,  but  that  which  is  visible,  and  that  which  may 
be  first  shown  by  certain  external  notes,  then  it  were 
superfluous  and  vain  for  us  to  say,  I  believe  the  holy 
Church  universal ;  but  confidently  we  might  affirm,  I 
see  the  holy  Church.  If  master  Tyrie  will  say,  We  may 
both  see  and  believe,  and  by  our  sight  our  faith  may  be 
strengthened ;  for  Thomas  saw  the  wounds  in  the  hands, 
feet,  and  side  of  Christ  Jesus,  and  believed ;  and  so  may 
we  see  the  Church,  and  yet  believe  it.  If  we  should  grant 
so  far  to  master  Tyrie,  yet  were  his  argument  nothing 
helped ;  for  the  question  is  not,  Whether  we  may  notify 
those  things  that  we  are  bound  to  believe?  but  the  ques- 
tion is,  Whether  we  are  not  bound  to  believe  those  things 
which  sometimes  are  utterly  removed  from  the  external 
senses  of  men  ?  Master  Tyrie  will  acknowledge  no  church 
except  that  which  has  been,  and  is  visible.  We,  on  the 
contrary,  acknowledge  and  reverence  the  spouse  of  Christ 
Jesus,  sometimes  exiled  from  the  world,  receiving  some- 
times the  wings  of  an  eagle  that  she  may  flee  to  the  wil- 
derness, where  of  God,  and  not  of  man,  she  hath  her  place 
prepared.     (Rev.    xii.)     We    reverence   her  which  doth 


288  Knox. 

complain,  that  she  has  been  desolate,  barren,  a  captive,  and 
a  wanderer  to  and  fro.  That  spouse  of  Jesus  Christ  brags 
so  little  of  her  succession,  visible  to  man's  eyes,  that  she 
wonders  exceedingly  who  should  have  nourished  her  chil- 
dren during  the  time  of  her  banishment.  (Isa.  xlix.) 

If  master  Tyrie  be  so  well  seen  in  the  ancient  writers, 
as  he  would  show  himself  to  be,  then  can  he  not  be  igno- 
rant, that  it  is  not  without  great  cause  that  the  Holy 
Ghost  hath  taught  us  to  say,  "  I  believe  the  holy  Church 
universal :"  namely,  because  oftentimes  it  is  that  the 
Church  militant  is  so  afflicted,  yea,  the  beauty  thereof  is 
so  obscured  to  the  most  part  of  the  world,  that  the  syna- 
gogue of  satan  usurps  the  title  of  the  true  Church,  and 
Babylon  is  preferred  to  Jerusalem  ;  so  that  the  elect  are 
compelled  to  complain  and  say,  "  We  see  not  our  own 
signs,  now  is  there  no  prophet  any  more  among  us."  (Ps. 
lxxiv.)  Let  the  days  of  Elias  and  his  complaint  witness 
whether  the  Church  of  God  is  always  so  visible,  that  it 
may  be  pointed  forth  with  the  finger  of  man.  Thus  we 
write  shortly,  to  give  occasion  to  master  Tyrie,  and  to  such 
as  are  blinded  with  that  error,  more  deeply  to  consider  that 
article  of  their  belief,  and  not  so  rashly  to  condemn  such 
as  God  of  his  mercy  calls  from  darkness  to  light.  Now 
to  the  rest  of  his  letter. 

Tyrie's  Letter. 
There  are  some,  I  know,  perchance  for  lack  either  of 
good  discourse  or  wit,*  measure  the  verity  of  the  thing 
they  Jollow,  by  the  worldly  success  they  have  in  the  follow- 
ing of  it.  But  surely  1  cannot  esteem  you  to  be  of  that 
rank  ;  and  if  ye  were,  I  would  exhort  you  to  read,  among 
the  rest, the  seventy -second,  (seventy -third)  Psalm,  and  the 
hundred  and  forty -third  Psalm,  whereby  ye  will  easily 
understand,  that  neither  the  prosperous  success  of  your 
part,  in  worldly  things  I  mean,  proves  what  ye  follow  to  be 
of  verity 5  nor  yet  does  our  decay  and  adversity  make  our 
part  to  be  convicted;  yea,  rather,  the  matter  being  consid- 
ered, as  it  ought  to  be,  your  prosperity  is  rather  a  mani- 
fest argument  of  God's  wrath,  not  of  any  truth  of  verity. 
For  it  is  said  by  a  godly,  holy,  and  cunning]  man  eleven 
hundred  years  by-past,  "  That  there  is  nothing  more  truly 
wretched  than  the  happiness  of  sinners,  since  an  impunity 
which  is  its  own  punishment  is  nourished,  and  the  evil  will, 
that  inward  enemy,  is  strengthened"  <Sfc. 

*  Understanding.  t  Learned. 


Answer  to  a  Letter  of  a  Jesuit.  289 

Answer. 

We  might  have  passed  by  this  part  without  answer,  be- 
cause nothing  in  it,  conceived  justly,  can  be  laid  to  our 
charge.  For  our  worldly  felicity,  prosperity,  and  rest, 
neither  is,  neither  yet  has  been,  at  any  time  since  we  have 
embraced  the  gospel  of  Jesus  Christ,  such  as  may  nourish 
us  in  wickedness ;  neither  yet  are  the  papists  able  to  con- 
vict us  of  such  impiety,  as  all  the  world  know  has  reigned 
among  them  more  years  than  a  hundred  thrice  told.  And 
in  the  mean  time,  to  what  honour  and  worldly  dignity 
they  are  ascended,  we  make  themselves  judges.  If  they 
say,  the  doctrine  which  we  teach  is  wondrously  spread 
within  these  hundred  years,  so  that  now  it  has  almost  rid 
itself  forth  of  bondage,  we  would  demand  of  the  papists, 
if  the  gospel  of  Jesus  Christ  ceased  to  be  the  doctrine  of 
salvation,  when  the  churches  got  rest  in  Judea  and  else- 
where in  the  days  of  the  apostles  ?  If  they  answer,  that 
they  mean  no  such  thing ;  then  yet  we  demand,  if  the 
hand  of  the  Lord  be  more  shortened  now  than  it  was  in 
the  primitive  church,  so  that  now  He  may  not  as  well 
maintain  his  truth,  and  enlarge  the  kingdom  of  his  only 
Son,  as  he  did  in  the  days  of  the  apostles?  Whatso- 
ever the  papists  shall  answer,  we  are  assured,  that  neither 
is  his  power  diminished,  so  that  he  may  not  maintain  his 
truth,  neither  yet  is  his  love  so  waxen  cold  towards  his 
Church,  but  that  he  will  in  his  anger  remember  mercy. 

Why  do  not  those  cruel  men  consider,  what  innocent 
blood  has  been  shed  for  the  testimony  of  Christ's  gospel 
within  these  three-score  years?  Would  they  that  God  at 
no  time  should  show  pity  upon  the  patient  suffering  of  his 
afflicted  Church  ?  Would  they  that  the  sword  should  still 
devour  ?  Would  they  that  the  flaming  fires  should  never  be 
quenched?  If  they  would  do  so,  they  show  themselves  the 
sons  of  him  who  hath  been  a  murderer  from  the  beginning, 
and  yet  continues  in  the  same  malice.  But  our  God 
beareth  a  fatherly  affection  towards  his  weak  children, 
whereby  he  is  moved  sometimes  to  stay  the  fury  and  rage 
of  satan  for  a  season,  to  the  end  that  his  chosen  more 
gladly  may  prepare  themselves  to  a  new  battle.  True  it 
is,  the  doctrine  of  salvation  is  greatly  enlarged  ;  and 
thereof  we  praise  God :  true  it  is,  that  satan  has  not 
universally  such  power  to  persecute,  as  before  time  he  had; 
but  will  master  Tyrie  thereof  conclude,  that  in  our  church 
27* 


290  Knox. 

there  is  no  strength  1  But  now  to  the  Scriptures  which 
master  Tyrie  quotes. 

True  it  is,  that  David,  in  his  seventy-third  Psalm,  (ac- 
cording to  the  count  of  the  Hebrews,)  affirms,  that  neither 
the  worldly  prosperity  of  the  ungodly,  nor  yet  the  affliction 
of  the  godly,  ought  to  discourage  such  as  fear  God.  In 
this  general  head,  we  agree  with  master  Tyrie  and  with  all 
papists.  But  we  affirm,  that  the  notes  and  signs,  which 
the  Holy  Ghost  gives  in  that  place,  by  the  which  the 
wicked  shall  be  known,  do  no  wise  appertain  to  us ;  but 
of  many  years  most  evidently  have  appeared,  and  to  this 
hour  do  yet  appear,  in  the  pope,  and  in  many  of  those  that 
maintain  his  kingdom.  For,  whether  the  generation  of 
that  Roman  antichrist  has  been  exempted  from  the  troubles 
of  men ;  whether  their  pride  has  been  as  visible  as  ever 
were  their  garments ;  whether  their  eyes  have  started 
out  for  fatness ;  and  finally,  whether  their  licentious  liv- 
ing, their  oppression  and  presumption,  have  not  plainly 
declared  that  they  have  set  their  mouth  against  the  Hea- 
vens, we  are  content  that  the  world,  (be  it  ever  so  blind,) 
the  histories  of  their  lives,  (not  written  by  us,  but  by  their 
own  scribes,)  and  the  very  experience  which  all  men  now 
have,  and  heretofore  have  had,  of  their  proceedings,  bear 
record  whether  they  or  we  be  noted  in  that  Psalm.  We 
give  master  Tyrie  to  understand,  that  we  are  better  ac- 
quainted with  the  lives  and  conversations  of  the  popes  and 
cardinals  than  they  think  us  to  be ;  and  that  we  know  the 
strength  of  their  laws,  decrees,  statutes,  and  councils  bet- 
ter than  the  Jesuits  know  the  rules  of  Jesus,  albeit  pre- 
sumptuously they  have  usurped  his  name.  And  therefore 
we  will  crave  of  master  Tyrie  and  of  all  his  faction,  that 
in  writing  either  to  us  or  to  such  as  they  would  persuade, 
that  they  use  truth  and  simplicity;  and  so  shall  they  find 
themselves  better  contented,  in  reading  of  our  answers. 
For  this,  before  the  Lord  Jesus,  we  protest,  that  it  is  the 
truth  which  we  teach,  and  wherein  we  delight ;  the  love 
whereof  causes  us  to  abhor  all  man's  invention,  supersti- 
tion, and  idolatry.  And  thus  far  to  the  answers  of  the 
Scriptures  which  master  Tyrie  quotes. 

Now  to  the  sentence  of  the  ancient  writer,  whose  name 
he  suppresses,  we  answer,  That  his  words  cut  the  throat3 
of  the  proud  papists  of  that  age,  and  of  all  their  followers 
since  those  days.  For  then  began  the  tail  of  the  dragon 
to  draw  the  stars  from  the  heaven  to  the  earth ;  (Rev.  xii.) 


Answer  to  a  Letter  of  a  Jesuit.  291 

then  began  the  fountains,  which  before  time  gave  clear 
and  wholesome  water,  to  become  bitter,  yea,  to  be  turned 
unto  blood:  and  yet  did  they  prosper  in  all  worldly  felicity, 
which  was  the  cause  that  many  godly  men,  lamenting  the 
public  corruption,  were  compelled  to  pronounce  that  and 
like  sentences  against  the  very  churchmen  who  then  lived. 
And  lest  master  Tyrie  should  think  that  we  affirm  this 
without  authority,  we  refer  him  to  the  writings  of  Jerome, 
Augustine,  Ambrose,  Bernard,  and  others,  who  were  nei- 
ther come  long  before  nor  after  the  time  that  he  notes; 
whose  writings,  if  he  shall  diligently  examine,  he  will  find 
what  was  their  judgment  of  the  seat  of  Rome  in  their  days. 
And  what  others,  that  after  followed,  added  to  the  former 
impiety  of  their  fathers,  from  the  day  that  once  the  popes 
were  decorated,  or  rather  deformed,  with  a  triple  crown, 
let  the  writers  of  all  ages  since  bear  witness. 

And  lest  master  Tyrie  shall  think  that  we  put  him  to  too 
much  pain,  when  we  send  him  to  all  writers  in  general, 
we  shall  relieve  him  somewhat,  and  appoint  him  to  two 
only,  whom  justly  he  cannot  suspect  to  have  been  cor- 
rupted by  us.  The  one  is  abbot  Joachim,  a  man  afore- 
time of  great  authority  and  reputation  among  the  papists  ; 
the  other  is  Joannes  Aventinus,  historiographer,  whose 
history  was  printed  by  command  and  with  privilege  of  the 
emperor  Charles  the  fifth.*  Let  the  writings  we  say,  of 
these  two,  bear  witness  what  has  been  the  judgment  of 
divers  men  in  divers  ages,  of  Rome,  of  the  pride  of  the 
prelacy,  of  their  corruption  in  life  and  doctrine,  and,  finally, 
of  their  defection  from  the  truth. 

Abbot  Joachim,  writing  upon  the  words  of  the  Reve- 
lation of  St.  John, |  "  The  sixth  angel  poured  forth  his  vial 
upon  the  great  flood  Euphrates,"  &c.  has  this  sentence : 
"  That  if,"  saith  he,"  the  waters  of  this  flood,  which  is  called 

*  John  Aventin  was  born  in  Bavaria,  a.  d.  1456,  and  was  the 
author  of  several  historical  works.  The  Jesuits  have  alleged  that 
he  was  a  Lutheran  in  sentiment,  as  they  desire  to  weaken  the  force 
of  his  testimony  against  the  evil  conduct  of  the  popes  and  the  vicious 
lives  of  the  Romish  priests. 

+  Joachim,  ahhot  of  Corazzo,  and  afterwards  of  Flora,  in  Calabria, 
was  born  in  the  twelfth  century.  He  was  revered  by  the  people  as 
a  saint  and  a  prophet.  He  wrote  some  mystical  commentaries  upon 
the  Scriptures,  in  which  he  spoke  of  the  necessity  of  a  reformation 
in  the  church,  and  animadverted  strongly  upon  the  corrupt  state  in 
which  it  then  was.  The  comment  on  the  Revelation  has  been 
ascribed  to  one  of  his  disciples. — See  Dupin,  Cent.  xiii. 


292  Knox. 

Euphrates,  be  people,  nations,  and  tongues  that  obey  the 
Roman  empire,  for  the  city  of  Rome  itself  is  new  Baby- 
lon," &c.  This,  and  that  which  follows  as  to  the  drying  up 
of  the  waters,  evidently  shows  what  was  the  judgment  of 
the  writer,  in  his  days,  of  Rome ;  namely,  that  it  was  be- 
come new  Babylon.  And  lest  any  should  think  that  the 
author  means  the  ancient  Roman  empire,  and  not  the 
government  of  the  church  that  was  in  it,  or  in  the  domi- 
nion thereof,  he  explains  himself  afterwards,  while  he  in- 
terprets the  great  harlot  and  the  kings  of  the  earth,  who 
commit  whoredom  with  her.  The  great  harlot,  he  says, 
the  universal  Fathers  affirmed  to  be  Rome :  not,  says  he, 
as  concerning  the  congregation  of  the  just,  which  some- 
times was  a  pilgrim  in  it,  but  as  concerning  the  multitude 
of  the  reprobate,  who  by  their  wicked  works  blaspheme 
and  impugn  the  same  church,  being  a  pilgrim  with  her. 
Let  master  Tyrie  mark,  that  the  writer  saw  in  Rome  two 
churches  :  the  harlot  and  her  multitude  dispersed  in  all 
the  places  of  that  empire ;  and  the  church  which  was  a 
stranger,  blasphemed  and  impugned  by  the  multitude. 
And  yet  afterwards,  he  explains  himself  more  plainly, 
saying, — "  The  prelates,  to  whom  the  government  of  souls 
is  committed,  are  called  the  kings  of  the  earth,  of  whom, 
nevertheless,  some  commit  fornication  with  Babylon,  be- 
cause that  they,  for  the  pleasure  of  men,  neglect  and  de- 
spise the  commandment  of  God."  And  lest  that  any  should 
think  that  such  a  sentence  had  recklessly  escaped  him,  he 
doubles  the  same  words  over  again,  saying,  "  It  is  before 
said,  that  the  prelates  of  the  churches  are  the  kings  of  the 
earth,  of  whom  some  commit  whoredom  with  Babylon." 
He  proceeds  further,  saying  that  which  follows,  "  And  the 
merchants  of  the  earth  were  made  rich  of  the  power  of  her 
pleasures  ,*  that  is  to  be  referred  to  the  false  priests  and 
hypocrites,  who,  making  merchandize  of  the  kingdom  of 
God,  gape  for  temporal  advantage,"  &c.  And  after  a  little, 
upon  the  words,  "The  merchants  of  the  earth  shall  mourn," 
&c.  he  says,  "  The  merchants  of  the  earth,  as  is  before 
said,  are  the  brutish  priests,  who  know  not  those  things 
that  appertain  to  God ;  sensual  priests,  who  are  placed  in 
the  outward  court,  that  they  may  eat  the  sins  of  the  people  ; 
who  sell  prayers  and  masses  for  money,  making  the  house 
of  prayer  a  shop  of  merchandize,  yea,  making  it,  I  say,  a 
public  and  open  market,  and  a  den  of  thieves,"  &c. 

If  master  Tyrie,  or  any  others  of  that  sect,  blame  us  for 


Answer  to  a  Letter  of  a  Jesuit.  293 

railing,  as  commonly  they  use  to  do  when  we  speak  the 
truth,  then  let  him  and  them  consider,  that  we  learned  not 
of  Martin  Luther  what  kind  of  men  the  papists  were,  but 
that  which  we  speak  and  affirm  now,  we  have  received  of 
the  papists  themselves.  For  this  has  been  the  merciful 
providence  of  God  towards  his  little  flock  ever  from  the 
beginning,  that  when  a  universal  corruption  began  to 
spread  itself,  then  were  raised  some,  as  it  were  one  or  two 
among  the  whole  multitude,  to  admonish  the  present  age, 
and  the  posterities  to  come,  how  far  men  had  declined 
from  the  original  purity,  that  at  least  God  might  have 
some  testimony  that  the  verity  of  God  was  not  altogether 
buried  in  the  earth.  But  now,  let  us  hear  the  judgments 
of  others. 

Such  as  are  anything  acquainted  with  the  histories  of 
antiquity,  cannot  be  ignorant  how  vehement  was  the  con- 
tention betwixt  Nicholas  the  first  and  certain  of  the  bishops 
of  Germany,  about  the  divorce  and  second  marriage  of 
Lotharius,  king  of  Hungary.  Which  of  the  two  parties 
had  the  just  action,  we  dispute  not;  but  what  were  the 
crimes  laid  to  the  pope  in  those  days  we  shall  shortly 
touch.  After  that  Tetogandus  and  Guntherus,  who  were 
the  two  chief  bishops  that  opposed  themselves  to  the  pride 
of  the  Roman  bishop,  had  largely  cleared  themselves  of 
all  things  wherewith  he  charged  them,  they  entered  into 
most  bitter  accusation  of  the  said  Nicholas  the  pope.* 
After  other  things,  they  laid  to  his  charge,  that  most  ty- 
rannically he  had  oppressed  the  liberty  of  the  spouse  of 
Jesus  Christ.  And  after  they  had  rehearsed  the  principal 
ornaments  wherewith  the  true  Church  was  decorated,  they 
say,  "Which  benefits  thou  as  a  murderer  cuttest  off,  and 
takest  away  from  the  Church  of  God,  transferring  them 
unto  thyself.  Thou  showest  the  person  of  a  pastor,  but 
plainly  thou  playest  the  tyrant:  under  the  habit  and  cloth- 
ing of  a  shepherd,  we  feel  the  cruelty  of  a  wolf.  The 
title  lies,  for  it  calls  thee  Father,  but  thou  thyself  in  thy 
works  showest  the  thundering  of  Jupiter,  &c.  And  there- 
fore, (say  they,)  we  know  not  thy  voice,  we  regard  not 
thy  statutes,  neither  yet  fear  we  thy  bulls  or  thunderings. 
If  thou  pretendest  to  interdict  us,  we  fear  not  to  cut  thy 
throat  with  thy  own  sword;  for  the  Holy  Ghost  is  author 
of  all  the  churches,  wheresoever  they  are  dispersed  upon 

*  A  full  account  of  this  affair  is  given  by  Fleury,  Hist.  Ecc. 
iiv.  50. 


294  Knox. 

the  face  of  the  earth."*  This  was  the  judgment  of  many- 
others  than  those  before  mentioned,  of  the  seat  of  Rome 
in  those  days,  about  eight  hundred  years  after  the  ascen- 
sion of  Christ;  and  how  the  pride  and  iniquity  of  that  seat 
augmented,  as  also  the  free  speaking  of  men  against  the 
same,  what  follows  will  declare. 

What  a  lamentable  tragedy  was  played  betwixt  Hilde- 
brand,  called  Gregory  the  seventh,  and  Henry  the  fourth, 
emperor  of  Rome,  more  historiographers  than  one  or  two 
do  witness. f  Neither  yet  do  those  writers  who  were  most 
addicted  to  the  faction  of  the  pope,  namely,  Gerochus,  and 
Paulus,  so  cover  the  shame  of  that  deceiver,  but  that  they 
give  sufficient  light  to  men,  to  see  what  mischief  lurked 
within  the  bosom  of  that  pestilent  seat.  For  writing  what 
the  said  Hildebrand  did,  what  time  he  was  first  deposed 
from  that  seat,  which  by  craft  and  without  all  order  he 
usurped,  they  say  that  he  spared  not  largely  to  bestow  the 
patrimony  of  the  church  upon  soldiers,  and  upon  captains 
of  war,  even  that  treasure  by  which  the  poor  chiefly  should 
have  been  sustained;  yea,  they  affirm,  that  he  showed 
himself  more  rigorous  against  the  emperor  than  it  became 
a  pastor  to  have  done.  If  this  were  their  judgment  who 
took  upon  them  to  defend  his  action  and  cause,  what  think 
we  was  the  judgment  of  others?  That  shall  we  better  un- 
derstand by  his  accusation,  and  by  the  sentence  pro- 
nounced against  him  by  all  the  bishops  of  France  and 
Germany,  who,  with  one  voice,  concluded,  that  Hilde- 
brand was  ambitious,  perjured,  a  usurper  of  the  empe- 
ror's authority ;  one  that  violated  and  brake  the  concord 
of  the  church;  and  therefore,  that  he  was  unworthy  of 
that  seat.  This  sentence  was  pronounced  to  his  own  face, 
while  he  was  sitting  in  council  in  Rome,  by  one  Rulandus, 
chief  priest  of  Parma,  who  boldly,  and  without  any  salu- 

*  Aventin.  lib.  iv.  fol.  428. 

t  The  emperor  Henry  IV.,  after  having  had  differences  with  the 
popes,  was  deposed  by  Gregory  VII.,  usually  called  pope  Hildebrand, 
a  most  wicked  and  unprincipled  character.  Being  compelled  to  sub- 
mit, Henry  went  to  Italy  in  the  depth  of  winter,  (a.  d.  1077,)  and 
appeared  at  the  gates  of  Canossa,  where  the  pope  then  was,  barefooted 
and  bareheaded,  without  his  princely  robes,  and  with  a  scourge  in 
his  hand.  Admission  was  refused,  and  the  emperor  was  kept  in  this 
state  attended  by  his  wife  and  child,  three  days  and  three  nights  in 
the  open  air,  exposed  to  the  frost  and  snow !  On  the  fourth  day,  the 
pope  was  prevailed  upon  by  his  paramour  to  admit  the  emperor ; 
Henry  having  delivered  up  his  crown  and  authority  to  the  pope,  and 
having  implored  pardon  upon  his  knees,  Gregory  gave  him  absolu- 
tion !  Such  was  popery  in  the  eleventh  century ! — See  Fox. 


Answer  to  a  Letter  of  a  Jesuit.  295 

tation,  offering  the  decree  of  the  council,  together  with  the 
emperor's  letters,  said,  "  This  Hildebrand  is  no  bishop,  no 
father,  no  pastor:  he  is  a  thief,  a  wolf,  a  murderer,  a 
tyrant;  and  therefore  let  him  be  deposed,"  &c. 

We  are  not  ignorant  that  hereof  ensued  great  tumult, 
sedition,  and  trouble.  But  as  that  cleared  not  his  former 
infamy,  so  did  it  not  stop  the  mouths  of  many,  plainly  to 
pronounce  what  judgment  they  had  of  him  and  of  that 
seat;  namely,  That  he,  under  the  title  of  Christ,  did  the 
very  work  of  the  antichrist ;  that  he  sat  in  the  temple  of 
God,  which  was  then  become  Babylon ;  that  he  was  wor- 
shipped and  extolled  above  all  that  was  called  God;  that 
he  gloried  as  if  he  could  not  err,  &c.  These,  and  other 
crimes  of  no  less  weight,  were  laid,  in  that  age,  to  the 
bishops  and  seat  of  Rome;  and  this  was  beyond  the  term 
of  three  hundred  years,  within  which  master  Tyrie  would 
limit  the  doctrine  of  our  church.     But  let  us  hear  further. 

As  the  practices  of  the  bishops  of  Rome  were  more 
and  more  espied,  the  bishops  of  Germany  assembled 
themselves  in  council  at  Ratisbon,  where  the  archbishop 
of  Saltzburg,  in  his  most  vehement  oration  which  he  made 
against  the  authors  of  sedition,  among  other  things,  pro- 
nounced this  sentence  against  the  bishops  and  seat  of 
Rome.  "Christ  our  Saviour,"  says  he,  "most  diligently 
forewarned  us  to  beware  of  false  Christs,  and  false  pro- 
phets, whom  he  willed  us  to  discern  and  know  by  their 
works,  whom  at  present,  unless  we  are  more  than  blind, 
we  may  see.  For  these  Roman  priests  (he  notes  the 
whole  rabble)  make  war  against  all  Christians,  sometimes 
malapertly,  sometimes  craftily,  and  by  deceit  they  still  con- 
tinue war  upon  war;  they  themselves,  being  made  great, 
murder  and  slay  the  sheep;  briefly,  they  take  peace  and 
concord  from  the  earth."  And  after  a  little,  in  the  same 
oration,  which  is  to  be  found  in  the  seventh  book  of  the 
history  aforesaid,*  he  says,  "Hildebrand,  a  hundred  and 
seventy  years  before,  first,  under  appearance  of  religion, 
laid  the  foundation  of  the  empire  of  the  antichrist.  He 
first  began  this  unhappy  war,  which  to  this  day  is  con- 
tinued by  his  successors."  He  proceeds  further,  and  says, 
"Believe  the  man  that  has  experience:  these  priests  of 
Babylon  desire  to  reign  alone;  they  shall  not  cease  until 
such    time   as    they  have   oppressed  the   honour   of  the 

*  Aventin.  lib.  vii.  This  address  of  Eberhard  is  given  at  length 
by  De  Mornay,  p.  808. 


296  Knox. 

Roman  empire:  and  consequently,  the  true  pastors  that 
would  feed  the  flock  being  oppressed,  and  the  barking  dogs 
being  removed,  they  shall  extinguish  the  truth,  they  shall 
murder,  and  tread  all  things* under  their  feet;  they  shall 
sit  in  the  temple  of  God,  and  be  extolled  above  all  that  is 
worshipped,"  &c. 

These,  and  many  other  grave  sentences,  were  pro- 
nounced by  the  said  Eberhardus,  and  were  ratified  and 
confirmed  by  the  whole  bishops  and  senate  of  Germany; 
whereby  it  is  evident  what  judgment  that  age  had  of  the 
bishops  of  Rome  and  their  colleges.  To  avoid  further 
prolixity,  we  omit  the  oration  and  judgment  of  Probus, 
the  bishop  of  Tullos;*  the  public  edict  set  forth  against 
the  pope  and  against  his  practices  in  the  days  of  Lewis 
the  fourth,  the  emperor  ;f  together  with  the  judgments  of 
many  others,  which  such  as  are  exercised  in  reading  of 
histories  may  note.  So  that,  if  master  Tyrie,  or  any  of 
his  sect,  shall  after  this  accuse  us,  that  we  are  the  first 
who  have  disclosed  that  man  of  sin,  the  most  ancient 
writers  shall  convict  him,  and  clear  us.  Now  shortly  to 
the  rest  of  his  letter. 

Tyrie' 's  Letter. 

Since  my  departing  from  you  I  have  seen  sundry  con- 
gregations, specially  in  Germany,  professing,  as  they 
pretended,  the  true  tuord  of  God  and  his  gospel;  but,  in 
verity,  betwixt  them  their  selves,  and  them  and  you,  I  find 
so  great  difference  and  repugnance  in  matters  of  great 
consequence,  that  if  there  were  no  other  argument  to  let 
me  not  depart  from  the  catholic  church,  in  which  I  was 
baptized,  that  were  sufficient,  fyc. 

Answer. 

When  master  Tyrie  shall  accuse,  in  special,  wherein  the 
congregations  in  Germany  differ  among  themselves,  and 
that  we  differ  from  them,  then  shall  we  show  our  judg- 
ments, whether  the  difference  be  of  such  importance  that  it 
ought  to  dissolve  the  unity  of  the  church.  The  confes- 
sion of  our  faith,  and  the  order  of  our  church,  are  open  to 
all  that  list  to  read  the  same.     When  either  he,  or  any 

*  At  the  council  of  Wurtzburg-,  a.  d.  1287,  see  De  Mornay. 

t  Or  rather  Lewis  the  fifth,  elected  emperor  a.  d.  1314.  For  the 
particulars  of  his  disputes  with  the  papacy,  see  Fleury,  liv.  92, 
93,  94. 


Answer  to  a  Letter  of  a  Jesuit.  297 

other,  shall  oppugn  any  one  or  two  heads  of  the  same,  so 
long  as  God  pleases  to  retain  in  this  miserable  life,  such  as 
of  his  mercy  he  has  made  his  ministers,  to  blow  the  trum- 
pet of  his  judgments  to  this  most  wicked  generation,  neither 
he,  nor  any  other,  that  please  to  oppose  themselves  to  our 
confession,  shall  long  crave  an  answer;  an  answer,  we  say, 
of  any  one  or  two  heads  which  they  please  to  oppugn.  For 
master  Tyrie  ought  to  understand,  that  the  preaching  min- 
isters within  the  realm  of  Scotland  are  oxen,  ever  labour- 
ing under  the  yoke,  and  that  in  the  husbandry  of  the  Lord  ; 
and  therefore  they  can  have  no  time  vacant  from  their  ne- 
cessary cures,  to  compass  countries  with  the  Jesuits,  (who 
are  subject  to  none  other  yoke  than  to  that  of  their  own 
election,*)  to  espy  what  faults  they  can  find  among  the 
congregations.  As  we  have  no  time,  we  say,  to  consider 
all  trifles  that  offend  delicate  men,  who  can  acknowledge 
no  church  but  that  which  in  all  points  is  absolute  and  per- 
fect ;  so,  albeit  that  we  did  both  consider  them  and  condemn 
them,  yet  we  usurp  no  authority  above  our  brethren,  but 
refer  all  men  to  their  own  judge,  and  do  reverence  all  con- 
gregations, who  agree  with  us  in  the  principals  of  our  faith, 
as  the  particular  churches  of  Jesus  Christ.  Albeit  in  all 
ceremonies  there  is  not  uniformity;  yea,  and  albeit  that  in 
some  heads  of  doctrine,  also  there  appear  repugnance,  yet 
will  we  not  break  brotherly  concord,  providing  that  we 
agree  in  the  principals.  Principals,  we  call  those  heads  of 
doctrine,  without  the  confession  and  consent  whereof  the 
church  was  not  planted.  By  these  few  words  master  Tyrie, 
if  he  be  wise,  may  understand  what  we  mean :  and  so  we 
proceed  to  the  conclusion  of  his  letter. 

Tyrie's  Letter. 

Wherefore,  Sir,  I  exhort  you,  as  I  began,  to  think  on 
this  matter  as  deeply  as  it  becomes  a  Christian  man;  and, 
when  you  have  so  done,  advertise  me  of  your  sentiment. 
In  the  mean  time,  I  shall  pray  Almighty  God  by  his  grace 
to  illuminate  your  spirit,  to  know  in  this  matter  the  right 
way,  and  to  give  fortitude  and  strength,  when  ye  have 

*  The  other  Romish  ecclesiastical  orders  have  many  rules  and 
strict  devotional  observances  to  fulfil,  but  the  Jesuits  are  freed  from 
those  burdens,  and  even  from  the  daily  drudgery  of  reciting  from  the 
breviary  the  service  of  the  day.  These  indulgences  are  expressly 
permitted,  that  they  may  be  the  more  active  in  promoting  the  in- 
terests of  the  papacy,  to  which  they  vow  unqualified  obedience. 

KNOX.  29 


298  Knox. 

known  it,  to  profess  it  so  far  as  shall  be  convenient  to  your 
estate  and  salvation.  Having  no  further  occasion  of  writ- 
ing, I  commit  you  to  the  protection  of  Almighty  God. 

Written  at  Paris,  the  6th  of  December,  by  your  most 
humble  servitor  and  brother. 

James  Tyrie. 

If  ye  please  to  answer,  ye  may  send  your  writing  to  the 
baillie  of  Errol,  who  will  cause  it  to  be  sent  to  me. 

Answer. 

Against  this  exhortation  will  we  object  nothing;  for  our 
earnest  desire  is,  that  men  diligently  consider  what  doctrine 
they  embrace,  what  foundation  and  ground  their  faith  has, 
and,  finally,  what  way  they  follow,  thinking  thereby  to 
attain  to  eternal  felicity.  For  this  careless  security,  that 
universally  may  be  espied  in  men,  we  condemn  and  ever 
have  condemned.  But  this  we  fear  not  to  affirm,  as  before 
we  have  written;  that  the  doctrine  of  the  papistical  church, 
now  many  years  by-past,  hath  been  altogether  corrupt; 
that  their  opinion,  which  they  call  their  catholic  faith,  has 
no  sure  ground  in  the  word  of  God ;  and  that  the  way, 
which  they  for  the  most  part  have  followed,  was  the  very 
way  of  perdition  to  all  such  as  without  true  repentance  de- 
parted this  life  in  that  blindness;  and  much  more  shall  it 
be  so  to  all  persons  and  estates  that  now  shall  maintain 
those  abominations,  becuuse  the  light  is  come,  and  has  suf- 
ficiently declared  the  former  darkness.  That  man  of  sin 
is  so  manifestly  revealed,  that  excuse  of  ignorance  there 
resteth  none;  but  fearful  judgment  abides  all  such,  that  yet 
further  will  follow  his  damnable  ways. 

Thus,  Sir,  ye  have  our  judgment,  which  albeit  ye  shall 
receive  later  than  ye  would,  yet,  the  state  of  time  being 
considered,  we  doubt  not  but  ye  shall  interpret  all  things 
to  the  best.  Use  our  letter  so,  we  pray  you,  that  it  may 
come  to  the  knowledge  of  the  writer  to  you,  whose  con- 
version he  no  less  seeks  than  he  appears  to  seek  yours. 
And  thus  we  heartily  commit  you  to  the  protection  of  the 
omnipotent. 

Of  Edinburgh,  the  10th  day  of  August,  a.  d.  1568. 


Answer  to  a  Letter  of  a  Jesuit.  299 

TO  THE  FAITHFUL  READER. 

What  malice,  envy,  and  hatred  of  the  truth,  has  moved 
men  to  burst  forth  against  me,  and  my  behaviour  in  Scot- 
land, England,  and  elsewhere,  I  little  regard.  For  a  good 
conscience  sustains  me,  before  my  God,  against  all  the 
odious  lies  that  have  been  laid  to  my  charge  now  many 
years  past;  for  the  which  I  doubt  not  but  the  blasphemers 
shall  answer,  (unless  repentance  prevent  judgment,)  when 
the  secrets  of  hearts  shall  be  disclosed. 

The  cause  that  I  add  this  imperfect  letter  to  the  former 
discourse  is,  that  they,  whom  satan  hath  not  blinded  by 
envy,  may  see  and  understand  what  a  troubled  conscience 
craves  in  the  day  of  battle.  Because  that  God  now  in  his 
mercy  hath  put  an  end  to  the  battle  of  my  dear  mother, 
mistress  Elizabeth  Bowes,  before  he  put  an  end  to  my 
wretched  life,  I  could  not  cease  but  declare  to  the  world 
what  was  the  cause  of  our  great  familiarity  and  long  ac- 
quaintance: which  was  neither  flesh  nor  blood,  but  a  trou- 
bled conscience  upon  her  part,  which  never  suffered  her  to 
rest  but  when  she  was  in  the  company  of  the  faithful,  of 
whom,  from  the  first  hearing  of  the  word  at  my  mouth,  she 
judged  me  to  be  one. 

Now,  seeing  her  battle  is  ended,  and  I  am  upon  the 
point  shortly  to  follow,  this  I  leave  to  posterity,  for  dis- 
charge of  my  conscience,  and  to  the  instruction  of  her 
children:  That  in  Scotland,  England,  France,  and  Ger- 
many, I  have  heard  the  complaints  of  divers  that  feared 
God,  but  of  the  like  conflict  as  she  sustained  from  the 
time  of  her  first  acquaintance,  and  long  before  as  her  own 
mouth  oftener  than  once  confessed  to  me,  till  this  hour,  I 
have  not  known.  For  her  temptation  was  not  in  the  flesh, 
nor  for  any  thing  that  appertained  to  flesh,  no,  not  when 
she  was  in  greatest  desolation,  but  it  was  in  spirit;  for 
satan  did  continually  buffet  her,  that  remission  of  sins  in 
Christ  Jesus  appertained  not  unto  her,  by  reason  of  her  for- 
mer idolatry  and  other  iniquities;  for  the  which,  notwith- 
standing any  worldly  comfort,  I  have  seen  her,  not  for  a 
start  but  in  long  continuance,  pour  forth  tears,  and  send  to 
God  dolorous  complaints,  oftener  than  ever  I  heard  man  or 
woman  in  my  life :  her  company  to  me  was  comfortable, 
yea,  honourable  and  profitable,  for  she  was  to  me  and 
mine  a  mother;  but  yet  it  was  not  without  some  cross:  for 
besides  trouble  and  fasherie  of  body  sustained  for  her,  my 


300  Knox. 

mind  was  seldom  quiet,  for  doing  somewhat  for  the  com- 
fort of  her  troubled  conscience,  whereof  this  rude  letter  is 
the  least,  and  of  basest*  argument,  among  many  which  lie 
beside  me,  and  so  must  do  by  reason  of  my  inability  in 
more  sorts  than  one.  I  heartily  salute  and  take  my  good- 
night of  all  the  faithful  in  both  the  realms,  earnestly  de- 
siring the  assistance  of  their  prayers,  that  without  any 
notable  slander  to  the  gospel  of  Jesus  Christ  I  may  end  my 
battle;  for  as  the  world  is  weary  of  me,  so  am  I  of  it. 
Of  St.  Andrew's,  the  12th  of  July,  1572. 

John  Knox. 

Lord,  be  merciful  to  England  and  Scotland,  for  we  stand 
both  in  a  dangerous  estate,  and  that  because  we  would  not 
obey  thy  wholesome  admonitions,  which  were  thine,  how 
contemptible  soever  the  persons  of  thy  messengers  were. 
Yet,  Lord,  remember  mercy  for  thy  truth's  sake,  Amen, 
Amen.  And  give  us  not  to  the  opprobrium  of  thy  enemies, 
of  whom  the  castle  of  Edinburgh  are  the  principal,  within 
this  realm.  Convert  them,  Lord,  or  else  confound  them, 
that  the  world  may  once  again  understand  that  thou  art  a 
true  and  a  righteous  God.     Amen,  Amen,  Amen. 

Here  followeth  the  letter,  as  it  passed  from  my  hand  at 
Dieppe,  the  20th  of  July,  1554. 


To  his  loving  mother,  mistress  Elizabeth  Bowes,  troubled 
in  spirit,  whom  God  comfort  for  his  great  mercy's 
sake.     Amen.~\ 

Psalm  lxxix. — Rise,  Lord,  stretch  out  thy  hand,  forget 
not  the  sobs  of  the  oppressed. 

Right  dearly  beloved  mother  in  our  Saviour  Jesus  Christ, 
now  is  our  dolour,  appointed  by  God,  and  forespoken  by 
his  prophets,  come  upon  us  as  the  dolour  of  a  woman  in 
the  birth  of  her  first  child ;  and  so  is  it  come,  as  with  your 
ears,  both  openly  and  privately,  oftentimes  you  have  heard 
declared.:}:  When  I  remember  your  great  infirmity,  and 
the  strong  battle  that  continually  you  fight,  and  call  to  my 

*  Feeblest. 

t  The  notes  to  this  letter  are  in  the  margin  of  the  original  edition. 
X  The  most  part  of  John  Knox's  preaching  in  the  last  days  of  king 
Edward  was  of  troubles  approaching. 


Letter  to  his  Mother-in-law.  301 

mind  how  small  comfort  you  have  in  earth,  I  am  compelled 
to  sob  and  to  groan  to  Him  that  only  may  give  strength, 
comfort,  and  consolation,  without  help  of  any  creature,  unto 
you  in  these  most  dolorous  days.  And  good  hope  I  have 
that  my  petition  shall  not  be  repelled,  but  for  Christ  Jesus' 
sake,  accepted  and  granted;*  albeit  not  in  such  sort  as  you 
and  I  most  gladly  would,  yet,  I  doubt  not,  but  in  such  sort 
we  shall  obtain  it,  as  his  glory  and  our  everlasting  comfort 
and  profit  require. 

It  has  not  been  without  the  most  special  providence  and 
favour  of  God,  that  these  many  days  by-past  you  have 
been  grievously  tempted,  and  sorely  assaulted,  to  revolt 
and  turn  back  again  to  that  abominable  and  blasphemous 
idolatry,  which  now  in  God's  anger  is  erected,  before  the 
uttermost  of  his  plagues  be  poured  forth  upon  the  stub- 
born and  disobedient,  which  never  would  delight  in  the 
truth  of  his  word,  (2  Thess.  ii.  10.)  and,  therefore,  of  his 
just  judgments,  most  justly  has  he  given  them  over,  ac- 
cording to  their  hearts'  desire,  to  delight  in  lies,  to  their 
eternal  condemnation.     In  the  days,  I  say,  dearly  beloved 
mother,  that  there  was  no  appearance  that  ever  such  abo- 
minations should  have  taken  place  so  suddenly  within  this 
realm  of  England,  you  were  tempted  and  assaulted  to  turn 
back  again  to  idolatry  ;f  which  tempting  spirit  God,  our 
heavenfy  Father,  permitted  to  trouble  you,  partly,  for  that 
he  would  have  you  exercised  in  the  battle,  before  the  great 
danger  approached,  lest,  perchance,  that  you  might  have 
been  overthrown,  if  unprovidedly  both  occasion  and  temp- 
tation at  once  had  assaulted  you;  and  partly,  that  by  con- 
tinual repugnance,^:  you  might  learn  how  odious  is  all  kind 
of  idolatry  in  the  sight  of  God.     For  satan  seldom  tempts 
but  in  those  things  wherewith  he  knows  God  most  to  be 
offended;  as  pride,  lust,  covetousness,  adultery,  idolatry, 
and  such  others;  the  committers  whereof,  and  continuers 
in  the  same,  Paul  pronounces  to  have  no  portion  in  the 
kingdom  of  God.  (Gal.  v.) 

This  is  my  hope,  beloved  mother,  that  in  your  continual 
battle,  so  far  you  have  profited,  that  in  this  case,  almost, 
*  I  praise  my  God,  he  has  shown  his  mercy  on  her  and  me,  in  de- 
spite of  satan,  if  my  battle  were  at  an  end  as  hers  is. 

t  Let  England  take  heed ;  for  the  last  Mary  shall  be  worse  than 
the  first,  if  papists  proceed.  (The  papists  formed  repeated  conspira- 
cies for  the  dethronement  or  assassination  of  queen  Elizabeth,  that 
Mary  of  Scotland  might  reign  in  her  stead.) 

t  Mrs.  Elizabeth  Bowes  tempted  still  and  yet  fighting. 
28* 


302  Knox. 

you  need  no  admonition  of  me.     But  because  it  is  my 
bounden  duty,  not  only  by  a  common  Christian  charity, 
but  also  for  that  most  unfeigned    familiarity  and  tender 
love,  according  to  godliness,  that  we  have  kept  since  our 
first  acquaintance,*  to  do  the  uttermost  of  my  power  for 
your  comfort;  by  pen,  therefore,  will  I  write,  (because  we 
are  now  put  asunder,  to  meet  again  at  God's  pleasure,) 
that  which  by  mouth,  and  face  to  face,  you  have  often 
heard.     If  man  or  angel  shall  labour  to  bring  you  back 
from  the  profession  that  once  you  have  given,  let  them,  in 
that  behalf,  be  accursed,  and  in  no  part  concerning  your 
faith  and  religion  obeyed  of  you.  If  any  trouble  you  above 
measure,  whether  they  be  magistrates  or  carnal  friends, 
they  shall  bear  their  just  condemnation,  unless  they  sud- 
denly repent:  but  whosoever  it  be  that  shall  provoke  or 
solicit  you  to  that  abominable  idol,  resist  you  all  such  bold- 
ly to  the  end;  learning  of  the  Holy  Ghost  not  to  defile  the 
temple  of  God  with  idols,  neither  yet  to  give  your  bodily 
presence  unto  them,  but,  obeying   God  more  than  man, 
avoid  all  appearance  of  iniquity. 

The  necessity  that  every  man  hath  so  to  do,  that  will- 
ingly would  not  deceive  himself,  1  remit  partly,  to  that 
which  oft  you  have  heard,  and,  partly,  to  a  general  letter,f 
by  me  written  in  great  anguish  of  heart,  to  the  congrega- 
tions ;  of  whom  I  hear  say,  a  great  part,  under  pretence 
that  they  may  keep  faith  secret  in  the  heart  and  yet  do  as 
idolaters  do,  begin  now  to  fall  before  that  idol.  But,  oh, 
alas!  blinded  and  deceived  are  they,  as  they  shall  know 
in  the  Lord's  sharp  visitation,  which,  so  assuredly  as  our 
God  liveth,  shall  shortly  apprehend  those  back-starters 
among  the  midst  of  idolaters.^  With  earnest  grief  of  heart 
I  write:  better  it  had  been  unto  them  never  to  have  known 
the  truth,  than  so  suddenly,  with  God's  great  dishonour, to 
have  returned  to  their  vomit.  God,  of  his  infinite  mercy, 
grant  unto  them  sudden  repentance^  for  if  the  sin  sleep 
long,  I  fear  it  shall  awake  to  their  perpetual  confusion. 

But  now,  dear  mother,  comfort  you  my  heart  (God 
grant  you  may)  in  this  my  great  affliction  and  dolorous 

*  I  had  made  a  faithful  promise,  before  witnesses,  to  Margery 
Bowes,  lier  daughter ;  and  so  as  she  took  me  for  son,  I  heartily  em- 
braced her  as  my  mother. 

t  Frequent  letters  written  by  John  Knox,  to  decline  from  idolatry. 

t  Let  truth  this  day  speak  of  more  than  one  or  two  within  that 
realm. 


Letter  to  his  Mother-in-law.  303 

pilgrimage.  Continue  stoutly  to  the  end,  and  bow  you 
never  before  that  idol,  and  so  will  the  rest  of  worldly 
troubles  be  to  me  more  tolerable.  With  my  own  heart  I 
often  commune;  yea,  and,  as  it  were  comforting  myself,  I 
appear  to  triumph,  that  God  will  never  suffer  you  to 
fall  in  that  rebuke.*  Sure  I  am,  that  both  you  would 
fear  and  shame  to  commit  that  abomination  in  my  pre- 
sence, who  am  but  a  wretched  man,  subject  to  sin  and 
misery  like  to  yourself.  But,  O  dear  mother,  though  no 
earthly  creature  should  be  offended  with  you,  yet  fear 
you  the  presence  and  offence  of  Him,  who,  present  in 
every  place,  searches  the  very  heart  and  reins;  whose 
indignation,  once  kindled  against  the  disobedient,  (and  no 
sin  more  inflameth  his  wrath  than  idolatry,)  no  creature 
in  heaven,  nor  yet  in  earth,  that  only  is  creature,  is  able 
to  appease  the  same.  And  therefore,  dear  mother,  avoid 
and  flee  from  it,  even  as  from  the  death  everlasting.  Very 
love  and  careful  solicitude,  which,  God  knoweth,  my  heart 
taketh  for  you,  compelleth  me  so  oftentimes  to  double 
and  rehearse  one  thing,  being  uncertain  when  God  shall 
grant  any  opportunity  to  visit  you  again.  But  the  Spirit 
of  the  Lord  Jesus  shall,  by  his  own  omnipotent  and  yet 
invisible  power,  supply  in  you  that  which  lacketh  of  worldly 
comfort,  that  the  glory  may  be  known  to  be  God's  alone; 
who,  for  a  time,  comforts,  sustains,  and  feeds  one  creature 
by  another,  but  in  the  end  he  draws  us,  his  own  image, 
unto  himself,  that  by  him  alone,  without  the  help  of  any 
other,  we  may  live,  rejoice,  reign,  and  triumph,  as  he  has 
promised  by  Jesus  Christ  his  Son.     (John  xvi.) 

One  thing  will  I  not  conceal  from  you,  dear  mother, 
that  neither  are  we  sure,  neither  yet  in  our  hearts  can  we 
glorify  God,  as  our  duty  requires,  so  long  as  we  have  the 
carnal  comfort  and  defence  of  creatures  with  us.  The 
whole  man,  in  body  and  soul,  shall  evidently  prove  this 
conclusion.  For  that  body,  that  liveth  by  meat,  drink, 
sleep,  clothing,  and  nourishment,  we  see  it  subject  to  in- 
firmity, yea,  to  mutability  and  sin,  as  the  final  death  of 
every  man  declares:  and  the  soul,  even  of  God's  very 
elect,  living  by  the  lively  word  of  the  heavenly  Father, 
having  a  teacher  that  carries  flesh,  is  always  flowing,  and 
troubled  with  some  fear,  as  in  Christ's  apostles  and  many 
others  most  manifestly  we  are  instructed.  But  when 
every  earthly  creature  ceases,  then  shall  the  sufficiency  of 
*  I  praise  his  mercy  who  suffered  me  not  to  be  deceived. 


304  Knox. 

God's  Spirit  work  his  own  work.  And,  therefore,  beloved 
mother,  fear  not  the  battle  that  you  sustain,  neither  yet  the 
infirmity  that  you  find  either  in  flesh  or  spirit ;  only  abstain 
from  external  iniquity,  that  you  make  not  your  members 
servants  to  sin,  and  your  imperfection  shall  have  no  power 
to  condemn  you;  for  Christ's  perfection  is  reputed  to  be 
yours  by  faith,  which  you  have  in  his  blood.  Be  assured, 
mother,  I  willingly  would  not  deceive  you :  if  any  such 
infirmity  were  damnable,  long  ago  I  would  have  shown 
you  the  truth.  But  no  more  than  God  is  displeased,  when 
sometimes  the  body  be  sick  and  subject  to  diseases — no 
more  is  he  offended,  albeit  the  soul  in  that  case  be  diseased 
and  sick.  And  as  the  natural  father  will  not  kill  the  body 
of  the  child,  albeit  through  sickness  it  faint,  and  abhor 
comfortable  meats;  no  more  (and  much  less)  will  our 
heavenly  Father  kill  our  souls,  albeit,  through  spiritual 
infirmity  and  weakness  of  our  faith,  sometimes  we  refuse 
the  lively  food  of  his  comfortable  promises.  Where  con- 
tempt of  God  is  by  his  grace  removed,  and  a  love  of  jus- 
tice and  of  the  life  to  come  ingrafted  in  the  heart,  there  is 
the  infallible  seal  and  testimony  of  the  Holy  Ghost,  who 
shall  perform  his  work  in  due  season;  for  the  power  of 
God  is  known  in  our  infirmity.  (2  Cor.  xii.)  And  thus 
commit  I  you  to  the  protection  of  Him  who  by  grace  has 
called  you  from  darkness  to  light,  by  faith  has  purged 
your  conscience  and  heart,  and  of  his  free  mercy  shall 
glorify  you,  according  to  his  promise  made  to  those  that 
obediently  receive  the  message  of  life,  in  Christ  Jesus  our 
Lord  (John  iii.),  whose  omnipotent  Spirit  rest  with  you  for 
ever  and  ever. 

At  Dieppe,  the  20th  of  July,  1554;  after  that  I  had 
visited  Geneva,  and  other  parts,  and  returned  to  Dieppe 
to  learn  the  estate  of  England. 

Postscript. — My  own  estate  can  I  not  well  declare,  but 
God  shall  guide  the  footsteps  of  him  that  is  wilsome  j*  and 
shall  feed  him  in  trouble  that  never  greatly  solicited  for 
the  world.  If  any  collection  might  be  made  among  the 
faithful,  it  were  no  shame  to  me  to  receive  that  which  Paul 
refused  not  in  his  trouble.  But  all  I  remit  to  His  provi- 
dence, who  careth  for  his  own.  Rest  yet  in  Christ.  Your 
son  with  troubled  heart,  John  Knox, 

*  Willing,  obedient. 


SOME  EXTRACTS 


AN  ANSWER  TO  A  GREAT  NUMBER  OF  BLASPHEMOUS  CAVIL- 

LATIONS,  WRITTEN  BY  AN  ADVERSARY  TO  GOD's 

ETERNAL  PREDESTINATION,  AND 

CONFUTED 

BY  JOHN  KNOX, 

MINISTER    OF   GOD'S    WORD    IN    SCOTLAND.* 


Prov.  xxx. — There  is  a  generation  that  are  pure  in  their  own  con- 
ceit, and  yet  are  not  washed  from  their  filthiness. 


The  Preface, 

Amongst  the  manifold  blessings  wherewith  God  hath 
blessed  his  chosen  children,  whom  before  all  beginnino-  of 
times  he  hath  predestinated  to  life  in  Christ  Jesus,  (Eph.  i. 
3,)  it  is  not  the  least,  (most  dear  brethren,)  that  he  hath 
given  unto  us  plain  advertisement  how  diversely  unto  divers 
persons,  shall  be  the  effect  and  operation  of  his  word  so  oft 
as  it  is  offered  unto  the  world.  Namely,  that  as  He  him- 
self was  appointed  by  his  heavenly  Father,  and  forespoken 
of  by  the  prophets,  to  be  the  stone  of  offence,  the  stumbling 
block  and  snare  to  the  two  houses  of  Israel ;  and  yet  that 
he  should  be  to  others  the  sanctuary  of  honour,  the  rock  of 
refuge,  and  author  of  liberty;  so  should  his  word,  I  say, 
truly  preached,  be  to  some  foolishness  and  the  savour  of 
death,  and  yet  unto  others  it  should  be  the  sweet  odour  of 
life;  the  wisdom  and  power  of  God,  and  that  to  salvation, 
to  all  those  who  believe.  (2  Cor.  ii.  16.     1  Cor.  i.  28.) 

I  do  not  purpose  at  this  present  to  entreat  or  to  reason 
how  and  why  it  is,  that  God's  eternal  word,  which  in  itself 
is  always  one,  worketh  so  diversely  in  the  hearts  of  those 

*  The  title  and  preface  of  this  work  state  the  object  and  the  cause 
why  it  was  written.  It  was  printed  on  the  continent  in  1560,  and 
extends  to  considerable  length,  (450  pages,)  containing  a  minute 
review  of  all  the  arguments  of"  the  adversary,"  which  are  reprinted 
with  Knox's  answers,  section  by  section.  As  it  would  exceed  the 
limits  of  this  collection,  and  not  be  generally  interesting,  extracts 
only  are  given. 

305 


306  Knox. 

to  whom  it  is  offered  ;  but  my  only  purpose  is,  in  few  words, 
to  admonish  us,  to  whom  it  hath  pleased  God  of  his  own 
free  mercy,  more  plainly  to  reveal  the  mysteries  of  our 
redemption,  than  he  hath  done  to  many  ages  before  us, 
not  to  esteem  this  a  small  and  common  blessing  of  God, 
that  we  have  not  only  his  truth,  but  also  the  effect  and  ope- 
ration of  the  same,  confirmed  to  us  by  the  experience  of 
all  ages.  Great  and  infinite  is  that  benefit  of  God,  and 
rightly  can  it  never  be  weighed  whensoever  he  doth  offer 
his  truth  unto  the  world.  But  such  is  either  the  dulness  of 
man,  or  else  his  extreme  ingratitude,  that  he  will  not  ac- 
knowledge the  face  of  the  verity,  shine  it  ever  so  bright. 
(John  i.  5.)  The  ingratitude  of  the  Jews  is  hereof  unto  us  a 
sufficient  witness.  For  although  they  had  long  looked  for 
the  promised  Messias  and  Saviour,  yet  nevertheless,  when 
he  came  with  wondrous  signs  and  works  supernatural,  they 
not  only  did  not  know  him,  but  also  refusing,  and  utterly 
denying  him,  they  hanged  him  between  two  thieves  upon  a 
cross.  (Matt,  xxvii.  38;  Acts  ii.  23.)  The  cause  hereof  in 
some  part  we  know  to  be  the  carnal  liberty  which  they 
thirsted  after,  and  their  preconceived  opinion  of  worldly 
glory ;  which  because  Christ  Jesus  appeared  not  to  satisfy 
according  to  their  fancy  and  expectation,  therefore  they 
contemptuously  refused  him,  and  with  him  all  God's  mer- 
cies offered  unto  them.  Which  fearful  example,  dear  breth- 
ren, is  to  be  observed  by  us.  For  by  nature  it  is  evident, 
that  we  are  no  better  than  they  were.  And  as  touching 
the  league  and  society  with  God,  which  prerogative  long 
made  them  blessed,  we  are  far  inferior  unto  them.  For  in 
comparison  of  that  league  made  with  Abraham,  the  time  is 
short  that  the  Gentiles  have  been  avowed  for  God's  people 
and  the  beloved  spouse  of  Christ  Jesus.  Yea,  Paul  feareth 
not  to  call  them  the  very  natural  branches,  and  us  the 
branches  of  a  wild  olive.  And  therefore  if  their  contempt 
was  so  punished  that  blindness  yet  remaineth  upon  them, 
what  ought  we  to  fear  1  They,  not  considering  the  office  of 
Christ,  and  the  cause  of  his  coming,  were  offended  with  his 
presence  and  doctrine.  And  doth  any  man  think  that  we  are 
free  from  the  same  dangers?  Few  shall  be  found  that  in 
mouth  praise  not  the  verity,  and  every  man  appears  to  de- 
light in  liberty;  but  such  companions  do  follow  both  the  one 
and  the  other,  in  this  life,  that  both  are  despised  and  called 
in  doubt  when  they  are  offered  most  plainly  to  the  world. 
To  speak  this  matter  somewhat  more  plainly. — It  is  a 


On  Predestination. — Preface.  307 

thing  (as  I  suppose)  by  many  confessed,  that  after  dark- 
ness light  hath  appeared.  But,  alas!  the  vices  that  have 
abounded  in  all  estates  and  conditions  of  persons;  the  ter- 
rible cruelty  which  has  been  used  against  the  saints  of  God ; 
and  the  horrible  blasphemies  which  have  been,  and  daily 
are,  vomited  forth  against  Christ  Jesus  and  his  eternal 
verity,  have  given  (and  justly  may  give)  occasion  to  the 
imprudent  beholder  of  such  confusion,  to  prefer  the  dark- 
ness of  superstition  which  before  time  did  reign,  to  the  light 
of  salvation,  which  God  of  his  great  mercy  hath  now  of 
late  years  offered  again  to  the  unthankful  world. 

For  what  natural  man  can  think  that  the  justice*  of  faith, 
plainly  and  truly  preached,  should  be  the  occasion  of  sin? 
That  grace  and  mercy  offered,  should  inflame  the  hearts  of 
men  with  rage  and  cruelty?  And  that  God's  glory  being 
declared,  should  cause  men  impudently  to  utter  their  venom 
and  blasphemies  against  him  who  hath  created  them  ?  The 
natural  man,  I  say,  cannot  perceive  how  these  inconve- 
niences should  follow  God's  word,  and  therefore  do  many 
disdain  it,  a  great  number  deny  it,  and  few,  as  it  becomes, 
do  embrace  it  with  reverence.  But  such  as  with  grave 
judgment  shall  consider  what  was  the  common  manner  of 
living  when  Christ  Jesus  himself,  by  preaching  and  work- 
ing, called  men  to  repentance — what  was  the  treatment  of 
his  dearest  servants  whom* he  sent  forth  to  preach  the  glad 
tidings  of  his  death  and  resurrection — and  what  horrible 
sects  followed  and  daily  did  spring,  after  the  publication  of 
that  joyful  atonement  made  between  God  and  man  by 
Christ  Jesus,  by  his  death,  resurrection,  and  ascension; — 
such,  I  say,  as  diligently  do  observe  these  former  points, 
shall  not  only  have  matter  sufficient  to  glorify  God  for  his 
graces  offered,  (be  the  lives  of  men  ever  so  corrupted,  and 
the  confusion  that  thereof  ensues  ever  so  fearful,)  but  also 
they  shall  have  just  occasion  more  steadfastly  to  cleave 
to  the  truth,  whose  force  and  effect  they  see  always  to  have 
been  one  from  the  beginning. 

The  givers  of  these  offences  shall  no  doubt  sustain  the 
woe  pronounced  against  them  by  Ghrist  Jesus.  (Matt, 
xviii.)  But  yet  must  the  children  of  God  understand,  that 
of  necessity  it  is  that  such  offences  come,  (1  Cor.  xi.  19,) 
that  the  elect  may  first  be  tried,  and  afterwards  be  par- 
takers of  that  blessing  pronounced  by  our  Master  in  these 
words,  "  Blessed  is  he  that  is  not  offended  in  me."  (Luke 
*  Righteousness. 


308  Knox. 

vii.  23.)  The  cause  of  these  my  former  words,  is,  that  as 
satan  ever  from  the  beginning  hath  declared  himself  an 
enemy  to  the  free  grace  and  undeserved  love  of  God,  so 
hath  he  now,  in  these  last  and  corrupted  days,  most  furi- 
ously raged  against  that  doctrine,  which  attributes  all  the 
praise  and  glory  of  our  redemption  to  the  eternal  love  and 
undeserved  grace  of  God  alone.   (Eph.  ii.  8.) 

By  what  means  satan  first  drew  mankind  from  the  obe- 
dience of  God  the  Scripture  doth  witness.  Namely,  by 
pouring  into  their  hearts  that  poison — that  God  did  not 
love  them  ;  and  by  affirming  that  by  transgression  of  God's 
commandments  they  might  attain  to  felicity  and  joy;  so 
that  he  caused  them  to  seek  life  where  God  had  pronounced 
death  to  be.  This  same  practice  Satan  ever  from  the  begin- 
ning has  used,  to  infect  the  Church  with  all  kinds  of  here- 
sy; as  the  writings  of  Moses,  of  the  prophets,  of  the  apos- 
tles, and  of  the  godly  in  the  primitive  Church  do  plainly 
witness. 

But,  alas!  to  such  blasphemy,  the  devil  never  did  draw 
mankind,  as  now  of  late  days,  in  which  no  small  number 
are  become  so  bold,  so  impudent,  and  so  irreverent,  that 
they  fear  not  openly  to  affirm  God  to  be  unjust,  if  he  in  his 
eternal  counsel  has  elected  more  of  one  sort  of  men  than 
another,  to  life  everlasting  in  Christ  Jesus  our  Lord;  which 
thing  of  late  days  is  more  plainly  come  to  our  knowledge 
than  before  we  could  have  suspected ;  and  that  by  the 
sight  of  a  book  most  detestable  and  blasphemous,  contain- 
ing, as  it  is  entitled,  "  The  Confutation  of  the  Errors  of  the 
Careless  by  Necessity."  With  that  odious  name  do  they 
burden  all  those  who  either  do  teach,  or  believe,  the  doctrine 
of  God's  eternal  predestination.  Which  book,  written  in 
the  English  tongue,  doth  contain,  as  well  the  lies  and  the 
blasphemies  imagined  by  Sebastian  Castalio,  and  laid  to 
the  charge  of  that  most  faithful  servant  of  God,  John  Cal- 
vin; as  also  the  vain  reasons  of  Pighius,  Sadoletus,  and 
George  Siculus,  who  were  pestilent  papists  and  declared 
enemies  of  God's  free  mercies.*    The  despiteful  railing  of 

*  Castalio  professed  the  Protestant  faith,  and  for  some  time  was 
intimate  with  Calvin  ;  but,  differing  from  him  upon  the  important 
doctrines  here  adverted  to,  he  afterwards  became  a  decided  opponent 
of  the  Helvetian  divines,  who  wrote  against  him  with  much  acri- 
mony. He  was  an  able  scholar,  and  made  an  elegant  Latin  version 
of  the  Bible,  but  took  unwarrantable  liberties  with  the  original,  and 
his  translation  has  been  justly  censured  as  feeble,  turgid,  and  para- 
phrastic. (See  F.  Simon.)  Pighius  was  a  Dutch  theologian,  educated 


On  Predestination. — Preface.  309 

the  book,  and  the  manifest  blasphemies  contained  in  the 
same,  together  with  the  earnest  requests  of  some  godly- 
brethren,  moved  me  to  prepare  an  answer  to  the  same. 
Others,  I  doubt  not,  might  have  done  it  with  greater  dex- 
terity ;  but  with  reverence  and  fear  I  lay  the  talent  com- 
mitted to  my  charge,  upon  the  table  of  the  Lord,  to  bring 
to  his  church  such  advantage  as  his  godly  wisdom  hath 
appointed. 

But  lest  that  some  should  think  that  my  labours  might 
have  been  bestowed  in  some  other  exercise,  I  thought  it 
expedient  to  admonish  all  my  brethren,  and  charitably  to 
require  of  them  not  to  esteem  the  matter  to  be  of  small 
weight  and  importance.  For,  seeing  that  God's  free 
grace  is  openly  impugned  and  disdainfully  refused,  I  judge 
it  the  duty  of  every  man  that  looketh  for  life  everlasting,  to 
give  his  confession  to  Christ  Jesus,  whose  glory  is  by  these 
blasphemers,  to  the  utmost  of  their  power,  suppressed. 

Some  do  think  that  because  the  reason  of  man  cannot 
attain  to  the  understanding  how  God  shall  be  just,  making 
in  his  counsel  this  diversity  of  mankind,  that  therefore, 
it  were  better  to  keep  silence  in  all  such  mysteries,  than 
to  trouble  the  brains  and  minds  of  men  with  curious 
disputations.  I  willingly  confess  that  aH  curiosity  ought 
to  be  avoided,  and  that  with  great  sobriety  we  ought  to 
contemplate  and  behold  the  incomprehensible  mystery  of 
our  redemption.  But  yet,  I  say,  that  the  doctrine  of  God's 
eternal  predestination  is  so  necessary  to  the  church  of  God, 
that,  without  the  same,  faith  can  neither  be  truly  taught, 
nor  surely  established ;  man  can  never  be  brought  to  true 
humility  and  knowledge  of  himself;  neither  yet  can  he  be 
ravished  in  admiration  of  God's  eternal  goodness,  and  so 
moved  to  praise  him  aright. 

And,  therefore,  we  fear  not  to  affirm  that,  even  as  it  is 
necessary  that  we  be  brought  to  unfeigned  humility,  and 
that  we  be  brought  to  praise  him  for  his  free  grace  received, 
that  true  faith  be  established  in  our  hearts ;  so  also  is  the 
doctrine  of  God's  eternal  predestination  necessary.  For 
first,  there  is  no  way  more  proper  to  build  and  establish 

at  Louvain,  a  bigoted  supporter  of  the  papacy,  and  a  violent  oppo- 
nent of  the  Reformation.  Sadoletus,  a  learned  Italian,  was  of  a 
milder  character,  but  a  strenuous  advocate  for  the  Romish  faith,  and 
decidedly  opposed  to  the  views  of  Augustine  and  the  German  Re- 
formers respecting  free-will  and  grace.  Siculus  was  the  leader  of  a 
sedition  in  Transylvania. 

KNOX.  29 


310  Knox. 

faith,  than  when  we  hear  and  undoubtedly  do  believe 
that  our  election,  which  the  Spirit  of  God  doth  seal  in  our 
hearts,  consists  not  in  ourselves,  but  in  the  eternal  and  im- 
mutable good  pleasure  of  God.  And  that  in  such  firmness 
that  it  cannot  be  overthrown,  neither  by  the  raging  storms 
of  the  world,  nor  by  the  assaults  of  satan,  neither  yet  by 
the  wavering  and  weakness  of  our  own  flesh.  Then  only 
is  our  salvation  in  assurance,  when  we  find  the  cause  of  the 
same  in  the  bosom  and  counsel  of  God.  For  so  do  we  by 
faith  apprehend  life  and  peace  manifested  in  Christ  Jesus, 
that  by  the  direction  and  guiding  of  the  same  faith  we  look 
further,  namely,  out  of  what  fountain  life  doth  proceed. 
(Rom.  v.  1.  John  xiv.  6.)  In  Christ  Jesus  do  we  find 
liberty  and  life;  he  is  made  unto  us  of  God,  wisdom,  and 
righteousness,  and  sanctification,  and  redemption;  (1  Cor. 
i.  30.)  and  in  the  promise  of  the  gospel  is  founded  the  sta- 
bility of  our  salvation. 

But  yet  we  have  a  joy  which  far  surmounteth  this, 
(Rom.  i.  26.)  For  albeit  we  should  hear  that  the  mercy 
and  grace  of  God  were  offered  unto  all  men,  and  albeit 
also  that  we  should  feel  that  our  hearts  were  somewhat 
moved  to  believe;  yet  unless  the  very  cause  of  our  faith 
be  known,  our  joy  and  comfort  cannot  be  full.  For  if  we 
shall  think  that  we  believe  and  have  embraced  Christ  Jesus 
preached,  because  our  understandings  are  better  than  the 
understandings  of  others,  and  because  we  have  a  better 
inclination,  and  are  by  nature  more  tractable  than  the  com- 
mon sort  of  men,  satan,  I  say,  can  easily  overthrow  all 
comfort  builded  upon  so  weak  a  ground. 

For  as  the  heart  of  man  is  vain  and  inscrutable,  so  it 
may  be,  that  those  who  this  day  are  tractable  and  obedient, 
having  also  some  zeal  towards  godliness,  yea,  and  also 
both  sense  and  feeling  of  God's  mercy;  such,  I  say,  may 
shortly  hereafter  become  stubborn  in  some  cases,  disobe- 
dient in  matters  of  great  importance,  tempted  with  lusts, 
and  finally  they  may  be  left  so  barren,  that  they  shall 
rather  tremble  at  the  sight  of  God's  judgments,  than 
rejoice  in  the  free  adoption  of  his  children. 

Therefore,  I  say,  that  except  our  comfort  be  grounded 
upon  that  foundation  which  never  can  be  moved,  it  is  not 
perfect.  And  that  ground  is  this ;  that  when  we  under- 
stand we  now  believe  in  Christ  Jesus,  because  we  were 
ordained  before  the  beginning  of  all  times  to  believe  in 
him  ;  as  in  him  we  were  elected  to  the  enjoyment  of  eternal 


On  Predestination. — Preface.  311 

life;  (Rom.  viii.  29.  Eph.  i.  4,)  then  is  our  faith  assuredly- 
grounded,  and  that  because  the  gifts  and  vocations  of  God 
are  without  repentance,  and  he  is  faithful  that  hath  called 
us.  (2  Thess.  ii.  13.  2  Peter  i.  2—20.  Rom.  xi.  29.)  His 
infinite  goodness  which  moved  him  to  love  us  in  another 
than  ourselves,  that  is,  in  Christ  Jesus,  according  to  his 
free  benevolence,  which  he  had  purposed  in  him,  is  to  us 
a  tower  of  refuge  which  satan  is  never  able  to  overthrow, 
and  the  gates  of  hell  shall  never  prevail  against  it. 

Howsoever  we  are  changeable,  yet  is  God  in  his  counsel 
stable  and  immutable;  yea,  how  weak,  how  feeble,  how 
dull  soever  we  are,  yet  is  there  nothing  in  us,  (even  when 
we  are  in  our  own  judgment  most  destitute  of  the  Spirit 
of  God,)  which  he  did  not  see  to  be  in  us  before  we  were 
formed  in  the  womb,  yea,  and  before  the  beginning  of  all 
times,  because  all  is  present  with  him.  Which  imperfec- 
tions, infirmities,  and  dulness,  as  they  did  not  stop  his 
mercy  to  elect  us  in  Christ  Jesus,  so  can  they  not  compel 
him  now  to  refuse  us.  And  from  this  fountain  doth  flow 
this  our  joy,  that  with  the  apostle  we  are  bold  to  cry, 
Who  is  able  to  separate  us  from  the  love  of  God,  which  is 
in  Christ  Jesus?  (Rom.  viii.)  For  seeing  that  the  Father, 
who  hath  given  us  for  a  peculiar  inheritance  to  his  only 
Son,  is  so  mighty,  that  out  of  his  hand  none  is  able  to  take 
us  away;  what  danger  can  be  so  great,  what  sin  so  griev- 
ous, or  what  desperation  so  deep,  that  is  able  to  devour  us ! 
For  seeing  it  is  God  himself  who  will  absolve  us  from  all 
iniquity ;  and  seeing  that  Christ  Jesus  his  Son  will  avow  us 
to  appertain  to  his  body,  what  is  he  that  dare  rise  against 
us  to  condemn  us ! 

The  comfort  hereof  none  do  feel  except  the  chosen  chil- 
dren of  God,  and  that  in  the  day  when  man's  justice  fail- 
eth,  and  the  battle  of  their  conscience  is  most  grievous  and 
fearful.  Therefore  as  faith  springeth  from  election,  so  is 
it  established  by  the  true  knowledge  of  that  doctrine  only, 
which  this  day  is  most  furiously  oppugned  by  those  who 
do  not  understand  the  same. 

And  from  that  same  doctrine  floweth  the  very  matter  of 
true  humility.  For  while  we  behold  the  condition  of  those 
whom  nature  hath  made  equal,  to  be  so  far  diverse  the 
one  from  the  other,  it  is  impossible  but  that  the  children  of 
God  in  their  own  hearts,  unfeignedly  should  be  humbled. 
For  whithersoever  they  shall  direct  their  eyes,  they  shall 
behold  fearful  examples  of  blindness,  and  of  such  iniquity 


312  Knox. 

as  all  men  justly  ought  to  abhor;  but  when  they  consider 
themselves  to  have  received  light  in  the  midst  of  such 
darkness,  and  themselves  to  be  sanctified  in  the  midst  of 
so  wicked  a  generation,  from  what  fountain  can  they  say 
that  this  proceedeth?  Who  hath  illuminated  their  eyes, 
while  others  abide  in  blindness?  Who  doth  bridle  their 
affections,  while  others  do  follow  the  same  to  perdition? 
If  they  say  nature  hath  done  it,  their  own  conscience  shall 
convict  them ;  for  nature  hath  made  us  all  equal — by  na- 
ture are  we  the  children  of  wrath,  even  as  others.  (Eph.  ii.) 
If  they  say  education,  reason,  or  their  own  study,  common 
experience  shall  declare  their  vanity.  For  how  many  have 
been  nourished  in  virtue,  and  yet  become  most  filthy  in  life! 
And  by  the  contrary,  how  many  have  long  remained  with- 
out all  virtuous  education,  and  yet  in  the  end  have  attained 
to  God's  favour!  And  therefore  we  say  that  such  as  attri- 
bute any  thing  to  themselves  in  the  grace  of  their  election, 
have  not  learned  to  give  to  God  the  honour  which  to  him 
appertained,  because  they  do  not  freely  confess  what  makes 
them  to  diner  from  others. 

It  is  universally  received  for  a  sentence  most  true,  that 
as  humility  is  the  mother  of  all  virtue  so  it  is  also  the  root 
of  all  godliness.  But  how  is  it  possible  that  a  man  should 
be  humbled,  who  cannot  abide  to  hear  of  his  former  misery, 
in  the  which  he  was  born?  neither  yet  the  means  by  the 
which  he  was  delivered  from  the  same?  If  a  beggar  being 
promoted  to  great  honours  by  the  liberality  of  a  king,  should 
be  reminded  of  his  former  condition ;  and  for  declaration  of 
his  gratitude  he  should  be  commanded  to  reverence  the 
ambassador  or  herald  who  thus  should  say  unto  him, — 
remember,  and  call  to  mind,  how  wretched,  poor,  and  mis- 
erable, sometimes  thou  wast,  and  praise  the  goodness  of 
the  king,  by  whose  mercy  and  gentleness  thou  livest  now 
in  this  honourable  estate.  If  this  beggar  (I  say)  should 
stomach*  that  his  poverty  should  be  so  often  objected  unto 
him,  who  would  say  that  he  was  humble,  or  thankful  to  the 
king?  No  more  can  it  be  said,  that  such  as  cannot  abide 
the  mention  of  God's  eternal  election,  (by  the  which  only 
the  elect  are  extolledf  to  dignity  in  Christ  Jesus,)  are  either 
humble  in  God's  presence,  or  thankful  for  that  infinite 
benefit  which  exceeds  all  measure.  Namely,  that  we  are 
elected  in  Christ  Jesus  to  life  everlasting ;  and  that  God 
according  to  the  good  pleasure  of  his  eternal  counsel,  hath 
*  Resent,  be  angry.  t  Raised  up. 


On  Predestination. — Preface.  313 

made  separation  betwixt  those  who  fell  into  equal  perdition, 
as  touching  the  offence  and  sin  committed. 

Such  as  desire  this  article  to  be  buried  in  silence,  and 
would  that  men  should  teach  and  believe  that  the  grace  of 
God's  election  is  common  unto  all — but  that  one  receives 
it  and  another  receives  it  not,  proceeds  either  from  the  obe- 
dience or  disobedience  of  man — such  deceive  themselves, 
and  are  unthankful  and  injurious  unto  God.  For  so  long 
as  they  see  not  that  true  faith  and  salvation  spring  from 
election,  and  are  the  gift  of  God,  and  come  not  of  our- 
selves— so  long  are  they  deceived  and  remain  in  error. 
(Eph.  ii.  8.)  And  what  can  be  more  injurious  unto  God's 
free  grace  than  to  affirm  that  he  gives  no  more  to  one  than 
to  another;  seeing  that  the  whole  Scriptures  do  plainly 
teach  that  we  have  nothing  which  we  have  not  received  of 
free  grace  and  mere  mercy,  and  not  of  our  works,  nor  of 
any  thing  in  us,  lest  any  man  should  boast.  (Eph.  ii.  8.) 

And,  therefore,  let  wicked  men  rage  as  they  list,  we  will 
not  be  ashamed  to  confess  always,  that  grace  only  makes 
difference  betwixt  us  and  the  rest  of  the  world.  And  fur- 
ther, we  fear  not  to  affirm,  that  such  as  feel  not  that  com- 
fort inwardly  in  their  conscience,  can  never  be  thankful  to 
God,  neither  yet  willing  to  be  subject  to  his  eternal  coun- 
sel; which  is  the  only  cause  that  these  wicked  men  most 
irreverently  do  storm  and  rage  against  that  doctrine  which 
they  do  not  understand.  But  let  us,  dear  brethren,  be 
assured,  that  none  other  doctrine  doth  establish  faith,  or 
make  man  humble  and  thankful  unto  God.  And,  finally, 
that  none  other  doctrine  makes  man  careful  to  obey  God 
according  to  his  commandment,  but  that  doctrine  only 
which  so  spoileth  man  of  all  power  and  virtue,  that  no 
portion  of  his  salvation  consists  within  himself;  to  the  end 
that  the  whole  praise  of  our  redemption  may  be  referred  to 
Christ  Jesus  alone;  whom  the  Father,  of  very  love,  hath 
given  to  death  for  the  deliverance  of  his  body,  which  is  the 
Church,  to  the  which  He  was  appointed  Head  before  the 
beginning  of  all  times.  (1  Cor.  i.  30.  1  John  iv.  10.  Eph.  i. 
22.)  To  Him,  therefore,  with  the  Father  and  Holy  Ghost, 
be  all  praise  and  glory  for  ever  and  ever. 

so  BE  IT. 


29* 


EXTRACTS 

FROM    A    TREATISE    ON    PREDESTINATION,    WRITTEN    IN    ANSWER    TO    THE 
CAVILLATIONS  OF  AN  ADVERSARY, 

BY    JOHN    KNOX. 


Page  17,  18. 

We  do  not  willingly  debate  nor  strive  for  words,  never- 
theless in  no  case  we  admit  or  receive  the  term  which  the 
Stoics  used  in  Latin,  and  called  fate.  As  well  because 
it  is  of  the  number  of  those  words,  the  profane  and  unpro- 
fitable novelty  whereof  Paul  willeth  us  to  avoid,  as  also 
because  by  hatred  of  it  our  enemies  endeavour  to  charge 
the  verity  of  God.  And  as  touching  the  opinion,  we  are 
falsely  and  maliciously  burdened  therewith;  for  we  ima- 
gine not  a  necessity  which  is  contained  within  nature  by  a 
perpetual  conjunction  of  natural  causes,  as  the  Stoics  did; 
but  we  affirm  and  maintain  that  God  is  Lord,  Moderator 
and  Governor  of  all  things;  whom  we  affirm  to  have  deter- 
mined from  the  beginning,  according  to  his  wisdom  what 
he  would  do;  and  now  we  say  that  he  executes  according 
to  his  power  whatsoever  he  hath  determined.  Whereof  we 
conclude,  that  not  only  the  heaven  and  earth  and  insensi- 
ble creatures,  but  also  the  counsels  and  the  wills  of  men 
are  governed  by  his  providence,  so  that  they  tend  and  are 
led  to  the  scope  and  end  which  he  hath  purposed. 

It  is  well  and  godly  written  by  Basil,  that  fortune  and 
adventure*  are  the  words  of  heathens,  the  signification  of 
which  ought  in  no  wise  to  enter  into  the  hearts  of  the 
faithful.  For  if  all  prosperity  be  the  benediction  of  God, 
and  adversity  be  his  malediction,  there  remains  no  place 
for  fortune  in  such  things  as  come  to  men. 


Page  20—22. 
When  we  attribute  prescience  unto  God,  we  under- 
stand that  all  things  have  ever  been,  and  perpetually  abide 
present  before  his  eyes,  so  that  to  his  eternal  knowledge 
*  Chance. 
314 


Extracts  from  a  Treatise  on  Predestination.      315 

nothing  is  by-past,  nothing  to  come,  but  all  things  are 
present,  and  so  are  they  present,  not  as  conceived  imagi- 
nations, or  forms  and  figures,  whereof  other  innumerable 
things  proceed  (as  Plato  teaches  that  of  the  form  and  ex- 
ample of  one  man,  many  thousands  of  men  are  fashioned.) 
But  we  say  that  all  things  are  so  present  before  God,  that 
he  contemplates  and  beholds  them  in  their  verity  and  per- 
fection. And  therefore  it  is,  that  the  prophets  oftentimes 
speak  of  things  being  yet  to  come,  with  such  certainty  as 
though  they  were  already  done.  And  this  prescience  of 
God  we  affirm  to  be  extended  to  the  universal  compass  and 
circuit  of  the  world,  yea,  and  to  every  particular  creature 
of  the  same. 

God's  providence  we  call  that  sovereign  empire  and 
supreme  dominion,  which  God  always  keeps  in  the  gov- 
ernment of  all  things  contained  in  heaven  and  in  earth. 
And  these  two  (that  is,  prescience  and  providence)  we  so 
attribute  to  God,  that  with  the  apostle  we  fear  not  to  affirm,- 
that  in  him  we  have  our  being,  moving,  and  life.  We  fear 
not  to  affirm  that  the  way  of  man  is  not  in  his  own  power, 
but  that  his  footsteps  are  directed  by  the  Eternal.  (John  x.) 
That  the  sortes*  and  lots,  which  appear  most  subject  to 
fortune,  go  forth  by  his  providence.  (Prov.  xvi.)  And  that 
even  a  sparrow  falleth  not  upon  the  ground  without  our 
heavenly  Father.  (Matt,  x.)  And  thus  we  give  to  God, 
not  prescience  only  by  an  idle  sight,  and  providence  by  a 
general  movingf  of  his  creatures,  (as  not  only  some  philo- 
sophers do,  but  also  more  in  our  days  than  is  to  be  wished,) 
but  we  attribute  unto  him  such  a  knowledge  and  providence 
as  is  extended  to  every  one  of  his  creatures.  In  which  he 
so  worketh,  that  they  willingly  tend  and  incline  to  the  end 
to  which  they  are  appointed  by  him.  What  comfort  the 
sons  of  God  receive  in  earnest  meditations  hereof,  this  time 
will  not  suffice  to  treat.  But  at  one  word  to  finish;  alas! 
to  what  misery  were  we  exposed,  if  we  should  be  persua- 
ded that  satan  and  the  wicked  might  or  could  do  any  thing, 
otherwise  than  God  hath  appointed.  Let  the  godly  consider 
this. 

Predestination,  whereof  now  this  question  is,  we  call 
the  eternal  and  immutable  decree  of  God,  by  which  he 
hath  once  determined  with  himself,  what  he  will  have  to 
*  Events.  t  Directing. 


316  Knox. 

be  done  with  every  man.  For  he  hath  not  created  all  to 
be  of  one  condition.  Or,  if  we  will  have  the  definition  of 
predestination  more  fully,  we  say,  that  it  is  the  most  wise 
and  most  just  purpose  of  God,  by  which  before  all  time  he 
constantly  hath  decreed  to  call  those  whom  he  hath  loved 
in  Christ,  to  the  knowledge  of  himself  and  of  his  son  Christ 
Jesus,  that  they  may  be  assured  of  their  adoption  by  the 
justification  of  faith;  which,  working  in  them  by  charity, 
maketh  their  works  to  shine  before  men  to  the  glory  of 
their  Father,  so  that  they,  made  conformable  to  the  imago 
of  the  Son  of  God,  may  finally  receive  that  glory  which  is 
prepared  for  the  vessels  of  mercy. 

These  latter  parts,  namely  of  vocation,  justification  by 
faith,  and  the  effect  of  the  same,  I  have  added  for  such  as 
think  that  we  imagine  it  sufficient,  that  we  be  predestinate, 
how  wickedly  soever  we  live.  We  constantly  affirm  the 
plain  contrary,  namely,  that  none  living  wickedly  can  have 
the  assurance  that  he  is  predestinated  to  life  everlasting. 
Yea,  although  man  and  angel  should  bear  record  with  him, 
yet  will  his  own  conscience  condemn  him,  until  such  time 
as  he  unfeignedly  turn  from  his  wicked  conversation. 


Page  35—39. 

Our  master  Christ  Jesus  plainly  affirms  that  all  which 
the  Father  gave  him  should  come  unto  him,  pronouncing 
that  whosoever  cometh  he  will  not  cast  him  forth,  but  will 
raise  him  up  and  give  him  life.  "  For  this,"  saith  he,  "  is 
the  will  of  the  Father  that  hath  sent  me,  that  I  shall  lose 
none  of  all  those  whom  the  Father  hath  given  to  me,  but 
that  I  might  raise  them  up  in  the  last  day;  for  this  is  the 
will  of  him  that  hath  sent  me,  that  all  that  see  the  Son  and 
believe  in  him  may  have  life  everlasting." 

Of  those  words  of  our  Master,  it  is  evident;  First,  that 
the  Father  hath  given  some  to  the  Son  Christ  Jesus,  yea, 
and  also  that  there  are  some  that  are  not  given.  And 
secondly,  that  it  behoveth  the  same  to  come  unto  him, 
for  so  he  affirms,  saying,  "All  that  my  Father  gave  unto 
me  shall  come  unto  me."  He  leaves  it  not  in  doubt,  but 
plainly  affirms,  they  shall  come.  Thirdly,  the  end  and 
fruit  of  the  coming  is  expressed — namely,  that  they  obtain 
life  everlasting.     Which  is  so  sure  to  them  that  of  the 


Extracts  from  a  Treatise  on  Predestination.      317 

Father  are  given,  and  of  the  Son  are  received,  that  Christ 
Jesus  himself  pronounces  that  out  of  his  hands  none  is 
able  to  pluck  them  away.  Plain  it  is,  that  the  counsel  of 
God  is  stable,  and  his  love  immutable  towards  his  elect, 
because  all  other  conditions  set  apart,  Christ  affirms,  that 
the  life  everlasting  pertains  to  them  that  are  given  by  God, 
and  received  by  him  in  protection  and  safeguard.  But 
more  plainly  does  he  speak  in  that  his  solemn  prayer;  for 
after  that  by  divers  means  he  had  comforted  the  sorrowful 
hearts  of  his  disciples,  he  gives  comfort  to  the  whole 
Church — affirming,  that  he  did  not  only  pray  for  those  who 
were  there  present  with  him,  but  also  for  all  those  that 
should  afterwards  believe  in  him,  through  their  preaching. 
These  words  he  added  for  our  special  comfort,  "  I  have 
given  unto  them  the  glory  which  thou  hast  given  to  me, 
that  they  may  be  one  as  we  are  one;  I  in  them  and  thou 
in  me,  that  they  may  be  made  perfect  in  one,  and  that  the 
world  may  know,  that  thou  hast  sent  me,  and  that  thou 
hast  loved  them  as  thou  hast  loved  me."  O  that  our 
hearts  could  embrace  these  words  without  contradiction; 
for  then  with  humility  we  should  prostrate  ourselves  be- 
fore our  God,  and  with  unfeigned  tears  give  thanks  for  his 
mercy ! 

Three  things  are  to  be  observed  in  these  words ;  First, 
that  the  same  glory  which  God  the  Father  hath  given  to 
his  Son,  the  same  hath  he  given  to  such  as  believe  in  him. 
Not  that  either  Christ  Jesus  had  then  the  full  glory,  as  he 
was  man,  for  as  yet  he  had  not  overcome  death;  neither 
that  his  elect  at  any  time  in  this  life  can  attain  to  the 
fruition  of  the  same,  but  that  the  one  was  as  assured  in 
God's  immutable  counsel  as  the  other.  For  as  the  Head 
should  overcome  the  bitter  death,  and  so  triumph  over 
satan  the  author  thereof,  so  also  should  his  members  do  in 
the  time  appointed,  as  he  further  expresses,  saying,  "  Fa- 
ther, I  will,  that  where  I  am,  there  also  be  those  which 
thou  hast  given  unto  me,  that  they  may  see  my  glory." 
The  second  is,  that  so  strict  and  near  is  the  conjunction 
and  union  betwixt  Christ  Jesus  and  his  members,  that  they 
must  be  one,  and  never  can  be  separated.  For  so  did 
Christ  pray,  saying,  "  That  they  all  may  be  one  as  we  are 
one;  I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one."  Let  the  conjunction  be  diligently  marked, 
for  it  serves  much  to  our  comfort.     As  the  Godhead  is  in- 


318  Knox. 

separably  joined  with  the  humanity*  in  Christ  Jesus  our 
Lord,  so  the  one,  that  is  the  Godhead,  neither  could  nor 
can  leave  the  humanity  at  any  time,  how  bitter  soever  the 
storms  appeared;  so  cannot  Christ  Jesus  leave  his  dear 
spouse  the  Church,  neither  yet  any  true  member  of  the 
same.  For  he  includes  under  the  general  word  "  all,"  any 
thing  which  befel,  how  horrible  soever  it  be,  and  came  to 
pass  in  their  life.  And  although  this  appear  strange,  and 
also  a  doctrine  which  may  seem  to  give  liberty  to  sin,  yet 
the  children  of  God  may  not  be  defrauded  of  their  food  be- 
cause dogs  will  abuse  the  same.  The  third  thing  to  be 
noted,  is,  that  the  love  of  God  towards  his  elect,  given  to 
Christ  is  immutable.  For  Christ  places  it  in  equal  balance 
with  the  love  by  which  his  Father  loved  him.  Not  that  I 
would  any  man  should  so  understand  me,  as  though  I 
placed  any  man  in  equal  dignity  and  glory  with  Christ 
Jesus  touching  his  office.  No,  that  must  be  reserved  wholly 
and  only  to  himself,  that  he  is  the  only  Beloved,  in  whom 
all  the  rest  are  beloved — that  he  is  the  Head,  which  only 
giveth  life  to  the  body — and  that  he  is  the  sovereign  Prince, 
before  whom  every  knee  shall  bow.  But  I  mean,  that  as 
the  love  of  God  the  Father  was  ever  constant  towards  his 
dear  Son,  so  is  it  also  towards  the  members  of  his  body, 
yea,  even  when  they  are  ignorant  and  enemies  to  him,  as 
the  apostle  witnesseth,  saying,  "  God  specially  commend- 
eth  his  love  towards  us,  that  when  we  were  yet  sinners, 
Christ  died  for  us;  much  more  being  justified  now  by  his 
blood,  we  shall  be  saved  by  him  from  wrath.  For  if  when 
we  were  enemies,  we  were  reconciled  to  God  by  the  death 
of  his  Son,  much  more,  being  reconciled,  shall  we  be  saved 
by  his  life."  (Rom.  v.) 

To  some  these  words  may  appear  contrary  to  our  pur- 
pose, for  they  make  mention  of  a  reconciliation,  which  is 
not  made  excepting  where  there  is  enmity  and  dissension. 
But  if  they  are  rightly  considered,  they  shall  most  evident- 
ly prove  that  which  we  affirm,  which  is,  that  God  loves  the 
members  of  Christ's  body  even  when  they  are  ignorant — 
when  they  by  themselves  are  unworthy  and  enemies.  For 
this  is  his  first  proposition,  that  we  being  justified  by  faith, 
have  peace  with  God  by  our  Lord  Jesus  Christ.  Where 
he  makes  mention  of  peace,  he  puts  us  in  mind  of  the  dis- 
sension and  war  which  were  between  God's  justice  f  and 

*  Human  nature.  t  Righteousness. 


Extracts  from  a  Treatise  on  Predestination.     319 

our  sins.  This  enmity,  saith  he,  is  taken  away,  and  we 
have  obtained  peace.  And  lest  this  comfort  should  suddenly 
vanish,  or  that  men  should  not  deeply  weigh  it,  he  brings 
us  to  the  eternal  love  of  God,  affirming  that  God  loved  us 
when  we  were  weak.  Where  we  must  observe,  that  the 
apostle  speaks  not  universally  of  all  men,  but  of  such  as 
were  and  should  be  justified  by  faith,  and  had  the  love  of 
God  poured  into  their  hearts  by  the  Holy  Ghost  which  was 
given  unto  them.  To  such  he  saith — If  God  loved  us 
when  we  were  weak,  and  his  enemies,  much  more  must  he 
love  us  when  we  are  reconciled,  and  begin,  in  faith,  to  call 
him  "  Father."  The  apostle  affirms  that  our  reconciliation 
proceeded  from  God's  love,  which  St.  John  more  plainly 
witnesseth  in  these  words: — "  In  this  appeareth  the  love  of 
God  towards  us,  that  God  hath  sent  forth  his  only  Son  into 
the  world,  that  we  should  live  by  him.  In  this,  I  say,  is 
love,  not  that  we  loved  God,  but  that  he  loved  us,  and  hath 
sent  his  Son  to  be  the  propitiation  for  our  sins."  (1  John  iv.) 
So  that  both  these  apostles  in  plain  words  speak  that  which 
I  have  before  affirmed,  namely,  that  God  loved  the  mem- 
bers of  Christ  Jesus  even  when  they  were  enemies,  both 
touching  their  knowledge  and  apprehension,  as  also  touch- 
ing the  corruption  of  their  nature,  which  was  not  regene- 
rate. And  so  I  conclude  as  before,  that  the  love  of  God 
toward  his  elect  is  stable  and  immutable,  as  it  begins  not  in 
time,  neither  depends  upon  our  worthiness  or  dignity. 


Page  40,  41. 

True  it  is  that  to  the  natural  man  nothing  appeareth 
more  absurd,  nor  more  repugnant  to  good  reason,  as  men 
term  it,  than  that  all  shall  depend  upon  God's  will  and 
appointment;  for  so  think  they  that  God  cannot  avoid  the 
suspicion  of  injustice;  yea,  say  they,  he  cannot  be  cleared 
nor  made  free  from  malice  and  cruelty.  But  let  such,  en- 
tering within  themselves,  even  but  in  a  part  consider  what 
is  their  own  condition,  what  is  their  ignorance,  and  how 
far  they  are  inferior  to  the  angels  in  justice*  and  know- 
ledge— to  his  holy  angels,  I  say,  that  are  most  obedient, 
and  continually  stand  before  his  face,  and  yet  nevertheless 
do  cover  their  faces,  and  of  very  reverence  neither  dare 
*  Righteousness. 


320  Knox. 

nor  will  rashly  behold  the  brightness  of  his  glory.  If  fur- 
ther we  shall  consider  that  as  in  God,  his  wisdom,  his 
power,  his  goodness  and  mercy  are  infinite,  so  are  his  judg- 
ments and  justice  (in  themselves  most  righteous)  incompre- 
hensible to  the  dulness  of  our  understanding.  For  as  his 
wisdom  and  power  far  surmount  all  that  we  can  imagine, 
so  are  his  judgments  and  justice  a  great  deep,  as  David 
affirms,  and  in  the  book  of  Job  is  plainly  described,  able  to 
swallow  up  and  utterly  to  confound  all  our  senses.  Alas, 
shall  I,  whose  corporeal  eye  is  so  feeble  and  weak  that  it 
cannot  directly  behold  the  sun,  which  is  a  visible  creature, 
but  that  it  shall  be  blinded  and  dazzled,  shall  I,  I  say, 
direct  the  eye  of  my  mind,  corrupted  by  sin,  to  measure 
and  comprehend  the  brightness  of  his  justice,  who  dvvelleth 
in  the  light  inaccessible? 

If  man  could  impose  or  prescribe  to  God  a  law  and 
measure  of  wisdom,  power,  mercy,  and  goodness,  so  that 
none  of  them  should  be  in  his  eternal  Godhead,  unless 
man  could  understand  and  approve,  then  some  appearance 
might  they  have  to  bring  his  justice,  which  is  no  less  infi- 
nite and  incomprehensible  than  the  others,  under  the  cen- 
sure and  examination  of  their  judgment  and  reason.  But 
what  bold  and  foolish  presumption  is  this;  that  man,  who 
knoweth  not  fully  what  lieth  within  his  own  heart,  should 
without  all  reverence,  enter  to  judge  the  secret  mysteries, 
the  full  knowledge  whereof  only  abides  in  the  eternal 
Godhead;  so  that  impudently  he  should  pronounce,  This 
cannot  be  just,  because  we  do  neither  see  nor  understand  the 
cause  of  the  justice!  God  grant  us  greater  humility,  more 
reverence  and  fear  (which  rightly  is  called  the  beginning 
of  wisdom,)  than  that  so  rashly  and  proudly  we  shall  pre- 
sume to  condemn  that  which  we  understand  not ;  lest  that 
doing  the  contrary,  the  malediction  pronounced  by  Isaiah 
fall  upon  us,  where  he  saith,  "  Wo  be  to  him  that  reason- 
cth  with  his  Maker,  the  vessel  of  clay  with  the  potter ! 
Doth  the  clay  say  to  the  potter,  What  makest  thou?  and, 
thy  work  hath  no  hands !  Wo  be  to  him  that  saith  to  his 
father,  What  begettest  thou?"  (Isa.  xlv.) 


Extracts  from  a  Treatise  on  Predestination,      321 


Page  57. 

Christ  Jesus,  in  that  his  most  solemn  and  most  comfort- 
able prayer,  (John  xvii.)  after  other  things,  saith,  "  I  have 
manifested  thy  name  to  the  men  whom  thou  hast  given  to 
me  out  of  the  world.  They  were  thine,  and  thou  hast  given 
them  unto  me,  and  they  have  kept  thy  word."  And  shortly 
after,  "  I  pray  for  them,  I  pray  not  for  the  world,  but  for 
them  whom  thou  hast  given  unto  me,  because  they  are 
thine."  If  in  the  whole  Scriptures,  there  were  no  more 
places  to  prove  that  in  the  eternal  counsel  of  God  there  is 
a  difference  of  one  sort  of  men  from  another,  this  one  alone 
were  sufficient.  For  first  Christ  maketh  mention  of  men 
given  unto  him  by  the  Father,  who  were,  as  he  before  affirm- 
ed, chosen  out  of  the  world.  And  why  were  they  given 
unto  Christ?  He  answereth,  Because  they  were  the  Father's. 
And  how  they  appertained  to  God  more  than  others  is  be- 
fore said.  He  further  declares  what  he  had  done  unto 
them;  what  they  also  had  done;  and  what  he  did,  and 
would  do  to  the  end,  for  them.  He  had  opened  unto  them 
the  name,  that  is,  the  mercy,  goodness,  constant  truth,  and 
perfect  justice  of  his  heavenly  Father;  which  doctrines  they 
had  received  and  kept,  as  they  that  were  the  ground  ap- 
pointed to  bring  forth  fruit  in  abundance.  He  prayed  for 
them  that  they  should  be  sanctified  and  confirmed  in  the 
verity.  The  virtue  of  which  prayer  is  perpetual,  and  at 
all  times  obtaineth  mercy  in  the  presence  of  his  Father's 
throne  for  his  elect.  And  lest  that  any  doubt  should  re- 
main, as  though  these  graces  were  common  to  all  the 
world;  in  plain  and  express  words  he  affirms,  that  he 
prayed  not  for  the  world,  but  for  those,  saith  he,  whom 
thou  hast  given  unto  me. 


Page  60—63. 

Isaiah  plainly  affirms,  that  all  our  justice*  is  as  a  cloth 
most  polluted  and  spotted.  If  our  justice  be  polluted,  as 
the  prophet  affirms  it  to  be,  and  God  did  predestinate  us 
for  our  justice,  what  follows,  but  that  God  did  predestinate 
us  for  that  which  was  filthy  and  imperfect?  But  God  for- 
bid that  such  cogitations  should  take  place  in  our  hearts ! 

*  Righteousness. 
KNOX.  30 


322  Knox. 

God  did  choose  us  in  his  eternal  purpose,  for  his  own  glory- 
to  be  manifested  in  us;  and  that  he  did  in  Christ  Jesus, 
in  whom  only  is  our  full  perfection,  as  before  we  have  said. 
But  let  us  hear  some  testimonies  of  the  New  Testament. 
St.  Paul,  to  his  disciple  Timothy,  says,  "  Be  not  ashamed 
of  the  testimony  of  our  Lord,  neither  be  thou  ashamed 
of  me,  who  am  his  prisoner;  but  be  thou  partaker  of  the 
afflictions  of  the  gospel,  according  to  the  power  of  God, 
who  hath  made  us  safe,  and  hath  called  us  with  a  holy 
vocation,  not  according  to  our  works,  but  according  to  his 
purpose  and  free  grace,  which  was  given  to  us  in  Christ 
Jesus  before  all  times,  but  now  is  made  apparent  by  the 
appearing  of  our  Saviour  Jesus  Christ."  (2  Tim  i.)     Here 
it  is  plain,  that  neither  are  we  called,  neither  yet  saved,  by 
works,  much  less  can  we  be  predestinate  for  them,  or  in 
respect  of  them.     True  it  is  that  God  hath  prepared  good 
works,  that  we  should  walk  in  them ;  but  alike  true  it  is, 
that  first  must  the  tree  be  good,  before  it  bring  forth  good 
fruit,  and  good  the  tree  can  never  be,  except  the  hand  of 
the  gardener  have  planted   it.     To  use  herein  the  plain 
words  of  St.  Paul,  he  witnesseth  that  we  are  elected  in 
Christ,  to  the  end   that  we  should   be  holy  and  without 
blemish.     Now   seeing  that  good   works  spring  forth  of 
election,  how  can  any  man  be  so  foolish  as  to  affirm  that 
they  are  the  cause  of  the  same?     Can  the  stream  of  water, 
flowing  from  the  fountain,   be  the  cause  of  the  original 
spring?    I  think  no  man  will  so  hold  or  affirm.     Even 
so  it  is  in  this  matter;  for  faith  and  a  godly  life  that  ensue* 
our  vocation,  are  the  fruits  proceeding  from  our  election, 
but  are  not  the  causes  of  the  same.     And   therefore  the 
apostle,  to  beat  down  all  pride,  asks,  "  What  hast  thou,  O 
man,  that  thou  hast  not  received?     And  if  thou   hast  re- 
ceived it,  why  gloriest  thou,  as  though  thou  hadst  not  re- 
ceived it?"  (1  Cor.  iv.) 

The  apostle  in  that  place  speaks  not  of  one  or  two 
graces;  but  whatsoever  is  necessary  to  salvation,  that  he 
affirms  to  be  received,  and  that  of  free  grace;  as  he  yet 
more  plainly  witnesseth,  saying,  "  Of  grace  are  ye  saved,  by 
faith,  and  that  not  of  yourselves,  it  is  the  gift  of  God,  and 
not  of  works,  lest  any  should  glory."  (Eph.  ii.)  Now  if 
man  hath  nothing  but  what  he  receives  of  grace,  of  free 
gift,  of  favour  and  mercy,  what  odious  pride  and  horrible 
unthankful ness  is  this,  that  man  shall  imagine  that  for  his 
*  Follow  after. 


Extracts  from  a  Treatise  on  Predestination.      323 

faith  or  for  his  works,  God  did  elect  and  predestinate  him 
to  that  dignity?  Even  as  if  two  or  three  beggars,  chosen 
from  the  number  of  many,  were,  of  the  liberal  mercy  of 
a  prince,  promoted  to  honour,  and  should  afterwards  brag 
and  boast  that  their  good  service  was  the  cause  that  the 
prince  did  choose  them.  Should  not  every  wise  man 
mock  their  vanity?  Yea,  might  not  the  prince  justly  de- 
prive them  for  their  arrogant  unthankfulness?  Might  not 
the  prince  have  left  them  in  their  wretched  estate?  And 
what  then  would  have  become  of  their  service? 

Is  it  not  even  so  with  man,  lost  in  Adam,  of  which 
mass  or  lump  God,  of  his  own  free  grace,  did  choose 
and  predestinate  vessels  of  his  mercy,  prepared  unto 
glory,  that  they  should  be  holy,  as  before  is  said.  Shall 
these  then  that  find  mercy  to  work  good  works,  boast 
as  though  works  were  the  cause  thereof?  God  forbid ! 
For  if  the  posterity  of  Abraham  did  not  obtain  the  inherit- 
ance of  the  land  of  Canaan  for  any  righteousness  that  was 
in  them ;  yea,  if  God  did  not  choose  them  either  to  tem- 
poral or  eternal  felicity,  but  of  love  and  free  grace  only, 
as  Moses  witnesseth,  how  shall  we  think  that  the  eternal 
inheritance,  or  God's  election  to  the  joy  and  life  everlast- 
ing, depends  upon  any  quality  within  us?  Wonder  it  is, 
that  the  apostle  St.  Paul,  treating  of  this  matter  of  God's 
free  election,  was  ignorant  of  this  cause,  if  it  be  sufficient. 
For  by  that  means,  in  few  words,  he  might  have  put  to 
silence  many  dogs,  which  then,  (as  men  do  now)  barked 
against  this  doctrine.  For  if  he  had  said,  God  hath 
chosen  afore  all  times,  to  the  participation  of  life,  a  certain 
number,  because  he  foresaw  that  they  would  be  faithful, 
obedient  to  his  commandments,  and  holy  in  conversation; 
and  upon  the  other  part,  he  hath  rejected  and  reprobated 
others,  because  he  foresaw  that  they  would  be  unfaithful, 
disobedient,  and  unclean  of  life;  this,  I  say,  (if  those 
causes  had  been  sufficient,)  had  been  a  sensible  manner 
of  doctrine. 

But  the  apostle  alleges  no  such  reason,  but  first  of  all 
beats  down  the  pride  of  man,  (as  before  we  have  touched,) 
and  thereafter  breaks  forth  in  this  exclamation,  "  Oh,  the 
height  of  the  riches  of  the  wisdom  and  knowledge  of  God, 
how  incomprehensible  are  his  judgments,  and  how  un- 
searchable are  his  ways!"  This  exclamation,  I  say,  had 
been  vain,  if  either  works  or  faith  foreseen  had  been  the 
cause  of  God's  election. 


324  Knox. 

Augustine  mocks  the  sharp  sight  of  men,  that  in  his 
days,  began  to  see  more  deeply  than  did  the  Holy  Ghost, 
speaking  in  the  apostle.  And  we  fear  not  to  affirm,  that 
the  men  who  this  day  do  attribute  election  or  predestina- 
tion to  any  virtue  or  quality  within  men,  do  hold  and  de- 
fend to  their  great  danger,  that  which  none,  endued  with 
the  Spirit  of  God,  has  left  to  us  written  within  the  holy 
Scriptures,  neither  yet  that  which  any  of  the  chosen  shall 
confess  in  their  greatest  glory.  Let  the  whole  Scriptures 
be  read  and  diligently  marked,  and  no  sentence,  rightly 
understood,  shall  be  found,  that  affirms  God  to  have 
chosen  us  in  respect  of  our  works,  or  because  he  foresaw 
that  we  should  be  faithful,  holy  and  just.  But  to  the  con- 
trary, many  places  shall  we  find  (yea,  even  so  many  as 
treat  of  the  matter)  that  plainly  affirm  we  are  freely  chosen, 
according  to  the  purpose  of  his  good  will,  and  that  in 
Christ  Jesus. 

And  what  shall  be  the  confession  of  the  whole  body  as- 
sembled, when  they  shall  receive  the  promised  glory,  is 
expressed  in  the  words  of  the  twenty-four  elders,  (Rev. 
iv.  v.)  who,  casting  their  crowns  before  Him  that  sitteth 
upon  the  throne,  say,  "Worthy  art  thou,  O  Lord  and  our 
God,  to  take  honour  and  glory  and  power.  For  thou 
hast  created  all  things,  and  by  thy  will  they  are  and  were 
created."  And  afterwards  they  fall  before  the  Lamb,  and 
sing  a  new  song,  saying,  "Worthy  art  thou  to  take  the 
book,  and  to  open  the  seals  thereof;  for  thou  wast  killed, 
and  hast  redeemed  us  to  God  by  thy  blood,  and  hast  made 
us  to  our  God,  kings  and  priests,  and  we  shall  reign  upon 
the  earth."  No  mention  is  here  made  of  any  worthiness 
of  man;  the  creation  is  given  to  God;  and  that  all  things 
are  in  that  perfect  state,  which  then  the  chosen  shall  pos- 
sess, is  attributed  to  his  will.  The  death  of  the  Lamb  is 
assigned  to  be  the  cause  of  the  redemption,  yea,  of  that 
great  dignity  to  which  they  are  promoted.  I  am  fully 
persuaded,  that  if  any  cause  of  God's  election,  and  of  the 
fruit  proceeding  of  the  same,  were  or  could  be  in  man, 
that  the  Holy  Ghost,  who  is  author  of  all  justice,  would  not 
have  defrauded  man  of  any  thing  which  of  right  did  apper- 
tain unto  him.  But  seeing  that  in  no  place  the  Holy  Ghost 
doth  attribute  any  part  of  man's  salvation  to  his  own 
merits  or  worthiness,  I  fear  not  to  affirm,  that  this  pesti- 
lent opinion  is  the  instigation  of  satan,  labouring  by  all 
means  to  obscure  the  glory  of  Christ  Jesus,  and  to  retain 


Extracts  from  a  Treatise  on  Predestination.      325 

man  in  bondage,  whom  he  infected  with  that  first  venom 
which  he  made  him  to  drink,  saying,  "Ye  shall  be  as 
gods."  (Gen.  iii.) 


Page  70. 


Falsely  ye  burden  us,  that  we  affirm  that  God  hath 
ordained  the  most  part  of  the  world  to  perdition;  for  we 
presume  not  to  define  what  number  God  shall  save,  and 
how  many  he  shall  justly  condemn,  but  with  reverence  do 
we  refer  judgment  to  Him  who  is  the  universal  Creator; 
whose  goodness  and  wisdom  are  such  that  he  can  do 
nothing  but  wisely;  and  whose  justice  is  so  perfect,  that 
his  works  are  exempted  from  the  judgment  of  all  creatures 
whatsoever.  But  your  affirmation,  that  if  God  condemn 
more  than  he  shall  save,  that  then  his  wrath  is  greater 
than  his  mercy,  is  so  irreverent,  so  bold,  and  blasphemous, 
that  scarcely  could  I  have  thought  that  the  devil  himself 
could  have  imagined  a  more  manifest  blasphemy. 

Who  hath  given  the  balance  into  thy  hands,  (I  speak  to 
this  most  blasphemous  writer,)  to  ponder  and  weigh  God's 
mercy  and  wrath,  after  thy  corrupt  judgment?  If  thou 
claimest  the  help  of  these  former  scriptures,  they  prove 
no  more  that  which  thou  pretendest,  than  if  thou  shouldest 
affirm,  that  God  shall  save  the  devil  because  his  mercy  is 
above  all  his  creatures.  We  do  not  deny  but  that  the 
most  wicked  men  are  participant  of  God's  mercy  in  tem- 
poral felicity,  yea,  and  that  far  above  his  chosen  children; 
that  he  maketh  his  sun  to  shine  upon  the  good  and  bad; 
that  with  long  suffering  he  calleth  them  to  repentance, 
and  delayeth  their  most  just  condemnation.  But  what 
wilt  thou  hereof  conclude,  that  God  hath  ordained  more 
to  salvation  than  to  perdition?  Or  else  is  his  wrath  greater 
than  his  mercy?  Blasphemous  mouth!  Who  hath  taught 
thee  to  appoint  a  law  to  God?  The  day  shall  come,  if 
speedily  thou  repent  not,  that  thou  shalt  feel  what  punish- 
ment is  due  to  such  as  go  about  to  bring  the  eternal  God 
and  his  incomprehensible  judgments  under  the  thraldom  of 
their  corrupt  reason. 


30^ 


326  Knox. 


Page  93. 


That  we  are  created  in  Christ  Jesus,  unto  good  works, 
is  not  to  be  referred  (as  ye  think)  to  the  common  creation 
of  all  men  in  Adam,  but  to  the  new  and  spiritual  regen- 
eration which  God's  children  have  in  Christ  Jesus;  for  the 
which  David  did  pray,  saying,  A  clean  heart  create  in  me, 
O  God;  which  is  no  less  called  the  creation  of  God,  than 
was  the  first  creation  of  man.  For  as  man,  in  his  creation, 
neither  wrought,  neither  yet  could  deserve  to  be  created  so 
honourable  as  he  was;  but  did  suffer  the  power  of  God 
to  work,  even  as  it  pleased  his  wisdom  to  perform  the 
work ;  so  in  our  new  creation  unto  good  works,  the  only 
grace  and  power  of  God  worketh  not  only  the  beginning, 
but  also  bringeth  to  perfection;  so  that  whatsoever  is  good, 
holy,  or  just  in  us,  is  God's  creation,  and  not  our  work. 
God  open  your  eyes,  that  ye  may  see  that  neither  in  Adam, 
neither  yet  in  ourselves,  were  we  created  to  good  works, 
but  in  Christ  Jesus  alone.  And  then  I  think  ye  will  not 
so  much  boast  of  your  free  will. 


Page  97,  98. 

Simply  we  do  teach,  that  God  in  his  eternal  counsel,  for 
the  manifestation  of  his  own  glory,  hath,  of  one  mass, 
chosen  vessels  of  honour  whom  before  all  times  he  hath 
given  unto  Christ  Jesus,  that  they  in  him  should  receive  life. 
And  of  the  same  mass  he  hath  left  others  in  that  corrup- 
tion in  the  which  they  were  to  fall,  and  so  were  they  pre- 
pared to  destruction.  The  cause  why  the  one  were  elected, 
we  confess  and  acknowledge  not  to  be  in  man,  but  to  be 
the  free  grace  and  the  free  mercy,  showed  and  freely  given 
to  us  in  Christ  Jesus,  who  only  is  appointed  head  to  give 
life  to  the  body.  Why  the  others  were  rejected,  we  affirm 
the  cause  to  be  most  just,  but  yet  secret  and  hid  from  us, 
reserved  in  his  eternal  wisdom,  to  be  revealed  at  the 
glorious  coming  of  the  Lord  Jesus. 

This  one  thing  do  we  (compelled  by  your  blasphemous 
accusations)  repeat  oftener  than  we  would,  to  the  end  that 
indifferent*  men  may  see  what  doctrine  it  is  which  you  so 
maliciously  impugn. 

*  Impartial. 


Extracts  from  a  Treatise  on  Predestination.     327 

Howsoever  you  join  God's  absolute  ordinance  and  sin 
together,  we  make  so  far  division  betwixt  the  purpose  and 
eternal  counsel  of  God,  (for  absolute  ordinance  we  use  not 
in  that  matter)  and  the  sin  of  man,  that  we  plainly  affirm, 
that  man,  when  he  sinned,  did  neither  look  to  God's  will, 
God's  counsel,  nor  eternal  purpose;  but  did  altogether  con- 
sent to  the  will  of  the  devil,  which  did  manifestly  gainsay 
God's  revealed  will.  And  therefore  do  we  affirm,  that 
neither  was  the  purpose  nor  counsel  of  God  any  cause  of 
sin;  but  we  say  with  the  apostle,  that  by  one  man  did  sin 
enter  into  the  world.  The  cause  whereof  was  the  malice 
of  the  devil,  and  that  free  consent  of  man  to  rebellion, 
whose  will  was  neither  enforced,  neither  yet  by  any  vio- 
lence of  God's  purpose,  compelled  to  consent,  but  he,  of 
free  will  and  ready  mind,  left  God  and  joined  with  the 
devil.  Convict  us  now,  (if  ye  can,)  that  we  make  God's 
absolute  ordinance,  (which  manner  of  speaking,  I  say,  we 
abhor,)  to  be  the  principal  cause  of  sin. 


Page  98. 

We  say  not  that  God's  ordinance  is  the  cause  of  repro- 
bation, but  we  affirm  that  the  just  causes  of  reprobation  are 
hid  in  the  eternal  counsel  of  God,  and  known  to  his  godly 
wisdom  alone.  But  the  causes  of  sin,  of  death,  and  dam- 
nation are  evident,  and  manifestly  declared  to  us  in  the 
Scriptures.  Namely,  man's  free  will  consenting  to  the 
deceivable  persuasion  of  the  devil,  wilful  sin  and  volun- 
tary rebellion,  by  which  death  entered  into  this  world,  the 
contempt  of  graces  and  God's  mercies  offered,  with  the 
heaping  up  of  sin  upon  sin,  till  damnation  justly  came. 
These  causes,  I  say,  of  sin,  death,  and  damnation,  are 
plainly  noted  to  us  in  God's  holy  Scriptures.  But  why  it 
pleased  God  to  show  mercy  to  some,  and  deny  the  same 
to  others — because  the  judgments  of  God  are  a  devouring 
depth,  we  enter  not  into  reasoning  with  him,  but  with  all 
humility  render  thanks  to  his  Majesty  for  the  grace  and 
mercy,  which  we  doubt  not  but  of  his  free  grace  we  have 
received,  in  Christ  Jesus  our  only  Head. 


328  Knox. 

Page  104. 

We  affirm  that  God's  election  in  Christ  Jesus  is  so  cer- 
tain, and  his  eternal  purpose  to  save  his  church  is  so  con- 
stant, that  against  the  faith  of  God's  elect  shall  not  the 
ports  and  gates  of  hell  prevail  in  the  end  :  that  neither  can 
life  nor  death,  things  present  nor  to  come,  separate  and 
dissever  us  from  the  love  of  God,  which  is  in  Christ  Jesus. 
That  this  foundation  is  stable,  the  Lord  knoweth  his  own, 
and  therefore  shall  every  one  that  calleth  on  the  name  of 
the  Lord,  depart  from  iniquity;  for  we  are  not  called  to 
uncleanness,  but  unto  sanctification  and  holiness,  by  the 
power  of  that  Spirit  who  raised  from  death,  Jesus  the  great 
Pastor  of  our  souls.  Which  Holy  Spirit,  freely  by  faith 
(which  also  is  the  gift  of  God)  doth  so  rule  and  reign  in 
our  hearts,  that  albeit  the  flesh  lusteth  against  the  spirit, 
yet  are  we  assured  of  victory,  by  the  only  power  of  him 
who  hath  overcome  the  world. 


Page  105,  106. 

Your  words  augment  in  me  a  suspicion,  that  ye  have  a 
further  fetch  in  this  matter  than  your  rude  scholars  under- 
stand at  the  first ;  namely,  that  every  one  of  you  shall 
become  Christ's  so  perfect  and  clean,  that  in  you,  even  in 
this  life  shall  remain  no  enemy  to  be  overcome,  except 
death  only;  and  that  this  is  the  opinion  of  your  greatest 
angels,*  I  am  able  to  prove  by  sufficient  testimony,  I 
mean,  by  their  own  hand  writings.  But  how  far  St.  Paul 
was  from  that  perfection,  yea,  even  when  he  was  ready  to 
be  offered  in  sacrifice  for  the  testimony  of  Christ  Jesus,  he 
was  not  ashamed  to  confess,  thus  writing  to  the  Philippi- 
ans,  after  he  had  affirmed  that  all  justice]"  which  before  he 
looked  for  in  the  law,  was  become  to  him  as  loss  and  dung, 
to  the  end  that  he  might  win  Christ,  and  be  found  in  him, 
not  having  his  own  justice  which  was  of  the  law,  but  that 
which  was  by  the  faith  of  Christ  Jesus — he  adds,  "  Not  as 
though  I  had  already  attained  to  the  mark,  (understanding 
that  justice  which  he  hoped  for,)  either  that  I  am  already 
perfect ;  but  I  follow,  if  I  may  comprehend  that,  for  whose 
sake  I  am  comprehended  of  Christ  Jesus.  Brethren,  I 
*  Preachers.  •  t  Righteousness. 


Extracts  from  a  Treatise  on  Predestination.     329 

think  not  myself  to  have  attained  to  the  mark,  but  one 
thing  I  do,  forgetting  that  which  is  behind,  I  endeavour 
myself  to  reach  that  which  is  before."  Here  the  apostle, 
who  had  fought  somewhat  longer  than  some  who  now  brag 
of  an  easy  battle,  confessed  that  he  was  not  yet  perfect, 
neither  yet  that  he  had  attained  to  that  estate,  that  is,  to  the 
resurrection  of  the  dead,  to  which  he  daily  did  aspire. 


Page  126,  127. 

God's  prescience  and  foreknowledge  are  not  to  be  sepa- 
rated from  his  will  and  decree.  For  none  otherwise  doth 
God  foresee  things  to  come  to  pass,  but  according  as  he 
himself  hath  in  his  eternal  counsel  decreed  the  same.  For 
as  it  appertains  to  his  wisdom  to  foreknow  and  foresee  all 
things  that  are  to  come,  so  does  it  appertain  to  his  power 
to  moderate  and  rule  all  things,  according  to  his  own  will. 
Neither  yet,  therefore,  does  it  follow  that  his  foreknowledge, 
prescience,  will,  or  power,  take  away  the  free  will  of  his 
creatures,  but  in  all  wisdom  and  justice  (however  the  con- 
trary appear  to  our  corrupted  judgments,)  he  uses  them  as 
best  it  pleases  his  wisdom  to  bring  to  pass  in  time,  that 
which  before  all  time  he  had  decreed.  To  which  purpose 
and  end,  they  (I  mean  the  creatures  and  their  wills,)  what- 
soever they  purpose  to  the  contrary,  or  how  ignorantly  so- 
ever they  work  it,  nevertheless  do  voluntarily,  and  as  it 
were  of  a  natural  motion,  incline  and  bow  to  that  end  to 
which  they  are  created. 

To  make  the  matter  more  plain,  let  us  take  the  creation 
and  fall  of  Adam,  with  the  creatures  that  served  in  the 
same,  for  example.  For  what  chief  end  did  God  create 
all  things,  (from  Solomon  and  Paul  we  have  before  de- 
clared, Rom.  ix.  Prov.  xvi.)  namely,  for  his  own  glory  to 
be  showed ;  the  glory,  I  say,  of  the  riches  of  his  mercy 
towards  the  vessels  of  mercy,  and  the  glory  of  his  justice 
and  most  just  judgments  towards  the  vessels  of  wrath.  And 
that  this  eternal  counsel  of  God  should  take  effect,  as  he 
had  purposed,  man  was  created  righteous,  wise,  just,  and 
good,  having  free  will;  neither  subject  to  the  thraldom  of 
sin  nor  of  satan  at  the  first  creation.  But  suddenly  came 
satan,  enemy  to  God  and  to  man  his  good  creature,  and 


330  Knox. 

first  poured  in  venom  into  the  heart  of  the  woman,  which 
afterward,  she  poured  into  the  heart  of  Adam ;  to  which 
both  the  one  and  the  other,  without  any  violence  used  on 
God's  part,  willingly  consented;  and  so  conspiring  with 
the  serpent,  accused  God  of  a  lie,  and  fully  consented  to 
arrogate  or  challenge  to  themselves  the  power  of  the 
Godhead,  of  mind  and  purpose,  so  far  as  in  them  lay,  to 
thrust  down  and  depose  Him  from  his  eternal  throne. 
Here  we  see  how  the  creatures  and  their  wills,  without 
compulsion,  serve  God's  purpose  and  counsel.  For  satan 
was  neither  sent  nor  commanded  of  God  to  tempt  man, 
but  of  malice  and  hatred  did  most  willingly  and  greedily 
run  to  the  same ;  the  will  of  man  being  tree  before,  was 
not  by  God  violently  compelled  to  obey  satan ;  but  man  of 
free  will  did  consent  to  satan,  and  conspire  against  God. 


Page  127—130. 

Let  us  take  another  example,  that  the  matter  may  be 
more  evident.  The  death  of  Christ  Jesus  for  man's  redemp- 
tion was  decreed  in  the  eternal  counsel  of  God  before  the 
foundations  of  the  world  were  laid,  as  we  were  elected  in 
him,  and  as  he  was  the  lamb  killed  from  the  beginning ; 
which  death  also  was  decreed  in  the  same  counsel  of  God, 
to  be  in  a  certain  time  appointed ;  and  that  so  certainly, 
that  neither  could  the  malice  of  any  creature  prevent  the 
hour  appointed  of  God  thereto,  neither  yet  could  any 
policy  or  chance  impede  or  transfer  the  same  to  any  other 
time.  For  how  oft  aforetime  Christ  was  assaulted,  the 
evangelists  do  witness,  but  always  his  answer  was  "  Mine 
hour  is  not  yet  come."  And  what  impediments  occurred 
immediately  before  his  death,  are  also  evident.  The  feast 
of  Easter  was  at  that  time,  the  fame  of  Christ  was  great, 
the  favour  of  the  people  with  public  voices  was  declared, 
and  the  counsels  of  the  high  priests  and  seniors  had  de- 
creed that,  to  avoid  sedition,  his  death  should  be  delayed 
till  after  that  feast.  But  all  these  were  shortly  overthrown, 
and  Christ  suffered  in  the  very  time  appointed,  as  he  before 
had  forespoken. 

But  now  to  the  instruments  which  serve  in  this  matter, 
and  whether  they  were  compelled  by  God  or  not.     Judas, 


Extracts  from  a  Treatise  on  Predestination.     .331 

we  know,  was  not  one  of  the  least ;  and  what  moved  him 
the  Holy  Ghost  doth  witness,  namely,  his  avarice.  The 
scribes,  pharisees,  priests  and  seniors,  and  people,  being 
led,  some  of  malice  and  envy,  some  to  gratify  their  rulers, 
and  all  together  of  set  purpose  to  crucify  Christ,  do  consent 
with  Judas.  Pilate,  although  he  long  refused,  and  by 
divers  means  studied  to  deliver  Christ,  yet  in  the  end,  for 
fear  of  displeasure,  as  well  of  the  priests  and  people,  as 
of  the  emperor,  he  willingly,  without  any  compulsion  of 
God's  part,  pronounced  an  unjust  sentence  of  death  against 
Christ  Jesus,  which  his  soldiers  also  most  willingly  did 
execute.  Thus,  I  say,  we  see  that  the  creatures  and  their 
wills,  without  any  compulsion,  do  serve  God's  counsel  and 
purpose.  Here  I  know  that  ye  think  that  either  I  write 
against  myself,  or  else  that  I  conclude  a  great  absurdity; 
for  if  I  say  that  God  did  nothing  but  foresee  these  things, 
and  so  permitted  them  to  follow  their  own  train ;  then  he 
worketh  no  more,  but  is  as  a  simple  beholder  of  a  tragedy; 
then  should  I  agree  with  you.  And  if  I  say  (as  in  very 
deed  I  do  understand  and  affirm,)  that  the  eternal  counsel 
and  purpose  of  God  so  ruled  in  all  these  things,  that  rather 
they  served  to  God's  purpose  and  most  just  will,  than  ful- 
filled their  most  wicked  wills;  then  will  you  cry  "Blas- 
phemy," and  say  that  I  deliver  the  devil,  Adam,  and  all 
the  wicked,  from  sin,  of  which  I  make  God  to  be  author. 

To  the  first,  I  have  answered  before,  that  as  I  separate 
not  God's  foreknowledge  from  his  counsel,  so  I  affirm  that 
he  worketh  all  in  all  things,  according  to  the  pupose  of 
the  same  his  good  will ;  and  yet  that  he  useth  no  violence, 
neither  in  compelling  his  creatures,  neither  constraining 
their  wills  by  any  external  force,  neither  yet  taking  their 
wills  from  them  ;  but  in  all  wisdom  and  justice  using  them 
as  he  knoweth  to  be  most  expedient  for  the  manifestation 
of  his  glory,  without  any  violence,  I  say,  done  to  their 
wills.  For  violence  is  done  to  the  will  of  a  creature,  when 
it  willeth  one  thing,  and  yet  by  force,  tyranny,  or  by  a 
greater  power,  it  is  compelled  to  do  the  things  which  it 
would  not,  as  if  a  modest  and  honest  matron  or  chaste 
virgin,  should  be  assaulted  by  a  wicked  and  filthy  man  with 
violence  and  force,  though  the  will  of  the  woman  did 
plainly  resist.  This  is  violence  done  to  the  will,  and  she 
of  necessity  was  compelled  to  suffer  that  ignominy  and 
shame,  which  nevertheless  she  most  abhorred. 

Do  we  say  that  God  did  or  doth  any  such  violence  to 


332  Knox. 

his  creatures?  Did  he  compel  satan  to  tempt  the  woman, 
when  his  will  was  contrary  thereto?  Did  the  will  of  Adam 
resist  the  temptation  of  the  woman,  and  did  he  so  hate 
and  abhor  to  eat  of  that  fruit,  that  it  behoved  God  to  com- 
pel his  will,  repugning  thereto,  to  eat  of  it,  and  so  to 
break  his  commandments?  Or  rather,  did  he  not  willingly 
hear  and  obey  the  voice  of  his  wife  ?  Consider,  I  beseech 
you,  how  plainly  we  put  a  difference  betwixt  violence, 
which  you  call  mere  necessity,  and  God's  secret  counsel 
and  eternal  purpose. 

But  yet  ye  cry,  Wherein  then  did  man  offend  ?  Who 
can  resist  the  will  of  God  ?  Why  doth  he  complain,  seeing 
that  his  counsel  and  purpose,  by  such  means,  are  brought 
to  pass?  Do  ye  not  understand  that  these  were  the  furious 
cries  of  those,  upon  whom  St.  Paul  imposes  silence  with 
this  sentence,  "  O  man,  who  art  thou  that  darest  reason 
against  God  ?"  &c. 

But  lest  ye  complain,  as  your  common  custom  is,  of  our 
obscurity  and  dark  speaking,  I  will  even  in  one  or  two 
words  declare,  why  the  creatures  offend,  even  when  they 
serve  most  effectually  to  God's  purpose.  Namely,  because 
they  neither  have  the  glory  of  God,  in  their  actions,  before 
their  eyes,  neither  yet  mind  they  to  serve  or  obey  God's 
purpose  and  will.  Satan,  in  tempting  man,  studied  nothing 
to  promote  God's  glory;  man  in  obeying  the  temptation 
looked  not  to  the  counsel  of  God  ;  Judas,  Ananias,  Pilate, 
the  soldiers,  and  the  rest,  had  nothing  less  in  mind,  than 
man's  redemption  to  be  performed  by  their  counsels  and 
wicked  works.  And  therefore,  of  God's  justice,  were 
they  every  one  reputed  sinners  ;  yea,  and  some  of  them 
reprobated  for  ever.  If  these  reasons  do  not  satisfy  you, 
yet  shall  they  be  a  testimony  what  is  our  doctrine;  and, 
as  I  trust,  shall  also  be  a  reasonable  contentation  to  the 
godly  and  simple  reader.  More  would  I  have  spoken  in 
the  same  matter,  and  so  have  put  an  end  unto  it  at  once  ; 
but  because  that  by  reason  of  your  most  unjust  accusations, 
I  shall  hereafter  be  compelled  to  have  to  do  with  you  again, 
I  wait  opportunity. 


Extracts  from  a  Treatise  on  Predestination.     333 


Page  130,  131. 

Wonder  it  is,  that  ye  cannot  see  how  God's  will  can  re- 
main in  liberty,  except  he  abide  in  suspense  or  doubt,  and 
so  daily  and  hourly  change  his  purpose  and  counsel,  as 
occasion  is  offered  unto  him  by  men  and  by  their  actions. 
If  this  be  to  make  God  bound,  and  to  take  from  him  liber- 
ty, to  affirm  that  as  he  is  infinite  in  wisdom,  infinite  in 
goodness,  infinite  in  justice,  and  infinite  in  power,  so  doth 
he  most  constantly,  most  freely,  most  justly,  and  most 
wisely,  bring  that  to  pass,  which  in  his  eternal  counsel  he 
hath  determined — If  this,  I  say,  be  to  take  from  God  free- 
dom, wisdom,  and  liberty,  as  ye  do  rail,  I  must  confess 
myself  a  transgressor.  But  if  your  cogitations  and  foolish 
conclusions  of  his  eternal  Godhead,  be,  as  alas!  too  mani- 
festly ye  declare  yourselves,  so  profane,  so  carnal,  and  so 
wicked,  that  you,  abiding  long  in  the  same,  cannot  escape 
God's  just  vengeance,  —  repent,  before,  in  his  anger,  he 
arrest,  and  declare  that  your  justice,  whereof  so  much  ye 
brag,  is  manifest  blasphemy  against  his  dear  Son,  Christ 
Jesus.  God  the  Father  of  our  Lord  Jesus  Christ  preserve 
his  small  flock  from  your  pestilent  and  most  dangerous 
heresies,  and  stop  your  blasphemous  mouths,  that  thus  dare 
jest  upon  God,  as  if  he  were  one  of  your  companions,  say- 
ing, Then  is  he  a  goodly  wise  God;  Then  is  God  bound 
himself,  &c. 


Page  163—167. 

The  second  thino;  which  is  laid  to  our  charge  is,  that  we 
cause  many  others  to  burst  out  and  say,  "  Since  no  man  is 
able  to  resist  his  will  and  pleasure,  let  him  lay  it  on  him- 
self, and  not  upon  us,  if  any  sin  be  committed." 

If  the  blasphemies  of  the  ungodly  should  be  laid  to  our 
charge,  because  we  teach  a  doctrine  most  true,  and  most 
comfortable  to  the  children  of  God,  then  cannot  the  apostle 
St.  Paul  be  excused.  For  the  same  blasphemies  were 
vomited  first  against  him,  and  the  doctrine  which  he  taught. 
Some  crying,  Let  us  do  evil,  that  good  may  come  of  it; 
others,  Let  us  abide  in  sin,  that  grace  may  abound;  and 
so,   furiously  roaring  as  ye  do,  they  despitefully  cried, 

KNOX.  31 


334  Knox. 

Wherefore  doth  he  complain  ?  who  can  resist  his  will  ?  But 
was  the  doctrine  therefore  damnable?  Or,  was  the  apostle 
criminal  for  teaching  the  same?  I  suppose  ye  will  be  more 
favourable  in  this  cause,  than  so  rashly  to  condemn  him 
whom  God  hath  absolved.  If  then  our  doctrine  cannot  be 
impugned  by  the  plain  Scriptures  of  God,  why  should  we 
sustain  the  blame  of  other  men's  blasphemies?  Howbeit, 
in  very  deed,  the  blasphemies  of  none  come  so  plainly  to 
our  ears  as  yours  do.  For  the  very  papists,  and  the  inso- 
lent of  the  world  are  ashamed  so  impudently  to  lie  upon 
us;  who,  although  they  will  not  follow  the  purity  of  the 
doctrine  taught  by  us,  yet  either  are  they  put  to  silence  by 
the  power  of  the  Holy  Spirit,  or  else  they  invent  some 
colourable  lies,  and  abstain  from  such  open  blasphemies 
as  you  cast  out  against  God  and  us. 

"  We  lay  to  your  charge,  (say  you)  none  other  things 
than  ye  yourselves  do  confess,  for  ye  affirm  that  God 
worketh  all  things  according  to  his  will  and  pleasure." 

We  answer,  that  maliciously  and  devilishly  ye  wrest  our 
words  contrary  to  our  mind;  for  we  always  make  a  most 
plain  difference  betwixt  the  will  of  God,  and  the  will  of 
the  wicked;  and  betwixt  the  purpose,  counsel,  and  end  of 
God,  and  the  purpose  and  end  of  man;  as  in  all  his  holy 
process  before  treated  of,  the  indifferent  reader  may  well 
consider. 

If  ye  continue  in  your  blindness,  and  furiously  cry :  "  But 
ye  affirm,  that  without  his  will  and  against  it,  nothing  is 
done,  therefore  men  think,  that  even  when  they  sin,  they 
obey  God's  will ;"  I  answer  by  the  words  of  the  same 
writer  whom  before  I  have  alleged,  Touching  the  works 
which  we  commit,  the  will  of  God  is  to  be  considered,  as 
he  himself  hath  declared  it;  for  he  hath  not  given  his  law 
in  vain,  by  which  he  hath  discerned*  good  from  evil.  As 
for  example,  when  he  commandeth  no  man  to  be  hurt,  no 
man  to  be  injured,  but  that  equity  and  justice  be  indiffer- 
ently kept  to  all;  that  no  man  steal,  or  defraud  his  brother; 
that  none  commit  adultery,  fornication,  or  filthiness,  but 
that  every  man  keep  his  own  vessel  in  sanctification  and 
honour;  here  is  the  will  of  God  evident  and  plain.  What 
further  pleases  him  in  these  cases  ought  no  man  to  in- 
quire; for  we  know  that  if  we  do  these  and  other  things 
that  arc  commanded,  and  abstain  from  all  things  that  are 
forbidden,  then  we  obey  the  will  of  God.  And  if  we  do 
*  Distinguished. 


Extracts  from  a  Treatise  on  Predestination.      335 

not  that,  we  cannot  be  acceptable  to  him.  If  any  man 
shall  steal  or  commit  adultery,  and  shall  say  that  he  hath 
done  nothing  against  the  will  of  God,  he  lieth  most  impu- 
dently. For  in  so  far  as  he  hath  transgressed  the  com- 
mandment of  God,  by  which  he  was  taught  what  was 
God's  will,  he  hath  done  against  his  will.  Let  all  men 
now  judge  if  we  give  occasion  to  man  to  flatter  himself  in 
sin,  and  to  think  that  when  they  commit  iniquity  against 
the  express  commandment  of  God,  they  then  obey  his  holy 
will. 

If  any  demand,  whether  any  thing  can  be  done  against 
God's  will,  that  is,  whether  God  may  not,  if  he  would,  stay 
and  impede  the  sin  of  man,  I  have  answered  him  before  by 
the  mouth  of  Augustine,  and  now  again  by  John  Calvin, 
that  nothing  is  or  can  be  done,  which  he  may  not  impede 
if  so  it  please  his  wisdom ;  yet  utterly  we  must  eschew, 
that  we  inquire  not  of  his  providence,  which  is  hid  from  us, 
when  the  question  is  of  our  duty.  His  word  declares  unto 
us  what  he  approves,  and  what  he  condemns ;  with  that  we 
ought  to  stand  content,  and  by  the  same  ought  we  to  rule 
our  lives,  leaving  the  secrets  to  God,  as  by  Moses  we  are 
taught. 

To  make  the  matter  more  plain;  suppose  the  case,  that 
I  be  tempted  with  concupiscence,  and  lust  another  man's 
wife,  against  which  I  long  strive,  and  in  the  end  satan 
objects  to  me  this  cogitation,  Follow  thy  purpose,  for  by 
that  means  thou  mayest  perchance  be  further  humbled,  and 
afterwards  thou  mayest  taste  more  abundantly  the  mercy 
and  the  grace  of  God.  Should  I  therefore  loose  the  bridle 
to  my  wicked  affections?  should  I  decline  from  the  plain 
precept,  and  enter  into  the  secret  providence  of  God?  God 
forbid!  for  that,  besides  the  violating  or  breaking  of  his 
commandment,  were  horrible  temptation  of  his  godly  Ma- 
jesty, and  so  in  one  act  double  impiety  were  committed. 
The  sins  of  God's  dearest  children  I  know  are  grievous 
and  many ;  and  wondrous  is  the  providence  of  God  work- 
ing in  his  saints,  but  never  or  seldom  it  is,  that  such  peril- 
ous cogitations  prevail  against  them ;  for  the  Spirit  of  God 
so  ruleth  in  them,  that  commonly  this  sentence  of  Solomon 
is  before  their  eyes,  Such  as  irreverently  search  out  God's 
majesty,  shall  be  oppressed  by  the  glory  of  the  same. 

And  so  must  it  needs  come  to  pass,  as  John  Calvin 
affirms,  that  the  pride  of  such  must  be  punished,  and  that 
with  a  horrible  punishment;  the  pride  of  those,  I  say,  shall 


336  Knox. 

be  punished  who,  not  content  with  the  revealed  will  of  God, 
(to  which  they  will  not  be  obedient,)  delight  to  mount  and 
fly  above  the  skies,  there  to  seek  the  secret  will  of  God. 
With  what  face  can  ye  now  lay  to  our  charge,  that  we  give 
occasion  to  men  to  flatter  themselves  in  sin,  or  yet  to  think 
that  in  committing  iniquity  they  obey  God's  will?  Ye 
allege,  perchance,  that  the  common  people  read  not  our 
writings,  and  therefore  they  cannot  understand  our  judg- 
ment in  this  case.  I  answer,  the  more  impudent  and  blas- 
phemous are  you,  who  so  defame  us  in  the  ears  of  the 
unlearned  multitude,  that  ye  make  both  us  and  our  doc- 
trine odious  to  them,  before  that  ever  it  be  known  or  exam- 
ined. 

But  yet  for  further  discharge  of  ourselves  against  your 
most  unjust  accusations,  and  for  the  better  instruction  of 
the  simple,  I  will  adduce  another  testimony  from  the  wri- 
ting of  the  same  faithful  servant  of  Christ  Jesus,  John  Cal- 
vin, and  so  put  an  end  to  this  your  second  calumny.  In 
his  commentary  upon  the  Acts  of  the  Apostles,  the  second 
chapter,  writing  upon  these  words  of  Peter,  affirming  that 
by  the  determinate  counsel  and  prescience  of  God,  was 
Jesus  betrayed  and  crucified  by  the  hands  of  wicked  men; 
"  Because,"  saith  he,  "  Peter  appeareth  to  mean  that  wicked 
men  obeyed  God ;  whereof  of  two  absurdities,  one  must 
needs  follow,  namely,  either  that  God  is  the  author  of  evil, 
or  that  men,  committing  all  kinds  of  iniquity,  do  not  sin, 
because  they  seem  to  obey  God.  I  answer  that  wicked 
men  do  not  obey  God,  howsoever  it  be  that  they  put  in 
execution  those  things,  which  God  hath  with  himself  ap- 
pointed. For  obedience  proceeds  from  a  voluntary  affec- 
tion, which  earnestly  thirsts  to  please  God;  but  we  know 
that  the  wicked  have  a  far  other  purpose;  moreover  no 
man  obeys  God,  but  such  as  have  known  his  will.  Obe- 
dience then  depends  upon  the  knowledge  of  God's  will. 
And  so  as  the  will  of  God  is  revealed  in  his  law,  so  like- 
wise it  is  evident,  that  whosoever  transgresselh  against  his 
revealed  will,  hath  his  conscience  to  witness  against  him, 
that  neither  he  doeth  the  will  of  God,  neither  yet  obeyeth 
him."  To  the  second,  he  saith,  "  I  constantly  deny  that 
God  is  the  author  of  evil;  for  in  this  word,  'evil,'  there  is 
the  notation  and  propriety  of  a  wicked  affection;  which 
never  falleth*  nor  can  fall  in  God.  The  evil  work  ought 
to  be  judged  by  the  purpose  and  end  to  which  every  man 
*  Can  be  applied. 


Extracts  from  a  Treatise  on  Predestination.      337 

intendeth  in  his  action.  When  men  commit  theft,  or  mur- 
der, they  sin,  because  they  are  thieves  and  murderers.  In 
the  theft  and  murder  there  is  wicked  counsel,  which  never 
intends  to  please  God,  but  to  satiate  their  inordinate  appe- 
tites. But  God,  who  uses  their  malice,  is  to  be  placed  in 
glory  above  them,  for  he  looketh  to  another  end.  For  the 
one  he  will  punish,  and  the  patience  of  the  other  he  will 
exercise.  And  so  he  never  declines  nor  bows  from  his  own 
nature,  that  is,  from  a  most  perfect  righteousness."  So, 
that  Christ  was  betrayed  and  crucified  by  the  hands  of  the 
wicked,  it  was  done  by  the  ordinance  of  God.  But  the 
treason  and  the  slaughter,  which  by  themselves  were  most 
odious  and  wicked,  ought  not  to  be  judged  nor  accounted 
the  work  of  God.  Let  men,  whose  minds  the  devil  hath 
not  inflamed  in  hatred  and  malice  against  God,  against  his 
simple  truth,  and  against  the  professors  of  the  same>  now 
judge  whether  we  affirm  God  to  be  the  author  of  sin,  or  if 
we  give  any  just  occasion  that  man  should  glory  in  wick- 
edness, either  yet  that  they  shall  burden  God  with  the  same. 
And  I  appeal  to  thy  own  conscience  (thou  unthankful  unto 
men,  and  open  traitor  to  the  verity  which  once  thou  didst 
profess,)  whether  thou  oftener  than  once  hast  not  heard 
with  thine  ears,  and  that  in  open  audience  of  many ;  that 
if  any  should  take  boldness  to  sin  in  hope  of  mercy,  the 
cup  which  they  should  drink  should  be  most  bitter. 


Page  193—190.  . 

Let  the  heaven  and  earth  (if  men  will  not)  yea,  let  God 
and  his  holy  angels,  in  whose  presence  we  walk,  bear  re- 
cord and  witness  how  unjustly  and  maliciously  ye  accuse 
us,  that  we  provoke  the  people  to  a  careless  and  libertine 
life.  If  ever  it  can  be  proved  by  our  doctrine  or  writing, 
that  we  affirm  that  there  is  no  difference  betwixt  virtue  and 
vice — that  the  one  neither  pleaseth  God,  neither  yet  the 
other  doth  displease  him,  then  let  us  without  mercy  die  the 
death.  But  if  the  whole  scope  of  our  doctrine  tend  to  the 
contrary;  yea,  if  our  lives  and  conversation  (howsoever 
the  devil  doth  blind  your  eyes)  be  such,  that  they  alone 
may  convict  your  blasphemy — and,  last,  if  the  order  of  that 
city  where  this  doctrine  is  taught,  be  such,  in  punishment 
31* 


338  Knox. 

of  iniquity,  and  that  without  respect  of  person,  that  the  like 
justice  hath  never  been  executed  against  open  offenders 
since  the  days  of  the  apostles,  in  any  Christian  common- 
wealth— then  can  we  not  cease  to  desire  that  this  your 
former  blasphemy  may  be  avenged  upon  your  own  heads. 

We  do  not  deny  that  this  is  one  part  of  our  doctrine — 
That  as  God's  counsel  is  immutable,  so  is  his  election  sure 
and  stable,  insomuch  that  the  elect  cannot  finally  be  re- 
probated, neither  can  the  reprobate  ever  become  elect,  no 
more  than  the  wheat  can  become  darnel,  or  darnel  become 
wheat.  But  do  we  add  no  more  than  this?  Do  we  teach 
men  to  sit  cock  on  hoop,  and  so  to  let  the  world  slide,  as 
scoffingly  ye  write?  Or,  do  we  not  rather  continually 
affirm,  that  as  God  of  his  great  mercy  hath  called  us  to 
the  dignity  of  his  children,  so  hath  he  sanctified  us,  and 
appointed  us  to  walk  in  pureness  and  holiness  all  the  days 
of  our  life,  that  we  should  continually  fight  against  the  lusts 
and  inordinate  affection  that  remain  in  this  our  corrupt 
nature;  that  if  we  find  not  the  Spirit  of  Christ  working  in 
us,  then  we  can  never  be  assured  of  our  election?  For  the 
conscience  of  all  such  as  without  bridle  follow  iniquity,  can 
never  be  assured  of  God's  present  favour,  during  the  time 
that  they  delight  in  sin.  Finally,  none  of  your  sort  re- 
quire greater  obedience  to  be  given  unto  God,  and  unto  his 
law,  than  we  do,  except  ye  put  your  scholars  in  vain  ex- 
pectation that  by  the  power  of  their  own  free  will,  they 
may  at  length  come  to  such  perfection,  that  no  sin  shall 
stir  in  them.  But  we  on  the  contrary,  attributing  all  to 
the  free  grace  of  God,  do  affirm  that  continually  in  this  life 
we  must  confess  that  sin  so  remaineth  in  us,  that  except 
God,  for  Christ  Jesus's  sake,  did  pardon  the  same,  his 
wrath  justly  should  be  kindled  against  us.  Let  all  our 
writings  and  the  whole  sum  of  our  doctrine  bear  record, 
whether  thus  we  teach  or  not.  And  are  not  the  lives  and 
honest  conversation  of  many  thousands,  (we  praise  God  of 
his  great  mercy,)  professing  the  same  doctrine,  able  to  con- 
vince your  malice?  How  many  have  left  their  countries, 
possessions,  and  lands,  and  for  liberty  of  their  conscience 
only,  do  live  a  sober  and  contented  life?  How  many  have 
given,  and  daily  do  give,  their  lives  and  blood  for  the  tes- 
timony of  Christ's  truth,  and  because  they  will  not  defile 
themselves  with  idolatry? 

And  yet  thou  art  not  ashamed  to  ask  how  many  of  them 
can  we  perceive  by  their  conversation,  that  they  have  cast 


Extracts  from  a  Treatise  on  Predestination.      339 

off  the  old  man,  and  put  on  the  new  man,  walking  sin- 
cerely in  their  vocation  ?  Shall  not  the  great  multitude  of 
Christ's  dear  martyrs  of  late  in  England,  the  long  pa- 
tience of  our  brethren  in  France,  and  that  cruel  persecu- 
tion of  late  risen  in  Italy,  Naples,  and  Spain,  for  Christ's 
truth  only,  put  thy  venomous  tongue  to  silence?  If  I 
should  demand  of  thee  which  of  the  two  did  most  mortify 
the  flesh  ;  he  that  for  conscience  sake  leaveth  country, 
friends,  riches,  and  honours;  or  he  that,  to  gape  for  worldly 
promotions,  or  yet  for  any  other  purpose,  doth  cover  him- 
self with  Esau's  clothes,  (I  use  your  own  terms,)  and  so 
denying  what  he  is,  will  swear,  if  need  be,  that  he  is  not 
Jacob — which  of  these  two,  I  say,  dost  thou  think  to  have 
come  nearest  to  the  forsaking  himself]  Or  yet  another, 
Whether  does  he  walk  most  sincerely  in  his  vocation,  that 
living  upon  his  just  labours,  is  ready  to  communicate  ac- 
cording to  his  ability  to  the  necessity  of  his  poor  brethren  ; 
or  he,  who  loitering  in  one  place,  or  trotting  from  country 
to  country,  would  have  all  things  in  common,  contrary  to 
the  order  of  nature  and  policy?  Or  yet  the  third,  Which  of 
them  does  most  crucify  the  lusts  and  concupiscences  of  the 
flesh — he  that  lays  down  his  neck  even  under  the  axe  of  a 
cruel  and  unjust  magistrate,  and  that  also  when  he  suffers 
unrighteously ;  or  he  that  would  abolish  and  destroy  the 
good  ordinance  of  God,  all  lawful  magistrates,  and  dis- 
tinction in  policies? 


Page  218—220. 

Ye  accuse  us  as  though  we  made  no  difference  between 
vice  and  virtue;  sin  and  justice: — neither  yet  between 
Adam  and  David  as  they  were  elected  in  Christ  Jesus  be- 
fore the  foundations  of  the  world  were  laid,  and  between 
Adam  transgressing,  and  David  committing  adultery  and 
murder.  Ye  further  seem  to  charge  us  as  though  we 
should  affirm  that  God  hated  not  sin,  neither  yet  that  he 
respected  vice.  If  our  short,  plain,  and  unfeigned  con- 
fession satisfy  you  in  these  three  doubts,  I  have  good  hope 
that  after  this  ye  shall  have  no  occasion  to  suspect  us  in 
such  causes. 

First : — Before  God ;  before  his  holy  angels  in  heaven ; 
and  before  his  congregation  on  earth ;  we  protest  and  ac- 
knowledge that  sin,  vice,  and  all  kinds  of  iniquity  are,  and 
ever  have  been,  so  odious  in  the  presence  of  God,  that  he 


340  Knox. 

never  suffered  the  same  to  be  unpunished  in  any  of  his 
elect  children.  That  for  the  same,  not  only  death  but  com- 
mon calamities  have  apprehended  all  mankind  ever  since 
the  first  transgression.  That  virtue,  justice,  and  civil  hon- 
esty (besides  the  justice  of  the  regenerate  children)  have  so 
pleased  God,  that  for  love  of  the  same  he  hath  maintained, 
and  to  this  day  doth  maintain,  commonwealths,  albeit  that 
many  grievous  crimes  are  committed  in  the  same.  As  God 
(we  say  and  affirm)  loveth  equity,  justice,  chastity,  truth, 
mercy,  and  temperance,  so  doth  he  in  some  sort  highly  re- 
ward the  same,  and  hateth  unrighteousness,  filthy  life,  de- 
ceit, excess,  cruelty,  and  riotous  living,  which  oflen  he 
punisheth  even  in  man's  eyes.  And  this  difference,  we 
say,  God  maketh  even  amongst  those  that  are  not  regen- 
erate, and  were  never  called  to  the  true  knowledge  of  sal- 
vation. And  thus  much  briefly,  for  the  first,  second,  and 
third. 

This  difference  we  make  betwixt  Adam  and  David  elect- 
ed in  Christ  Jesus,  and  Adam  and  David  transgressing 
God's  holy  commandment  and  will  revealed.  Adam  and 
David,  elected  in  Christ  Jesus  before  the  foundations  of  the 
world  were  laid,  were  so  loved  in  the  same  Lord  Jesus 
their  head,  that  when  they  had  most  horribly  fallen  and 
offended,  yet  did  God  seek  Adam,  call  upon  him,  gently 
reason  with  him,  and  at  length,  convicting  his  conscience 
of  his  offence,  he  made  unto  him  that  most  joyful  promise 
of  reconciliation.  Of  the  same  love  (we  say)  it  proceeds, 
that  God  did  send  the  prophet  Nathan  to  David  the  offender, 
that,  by  the  fiction  of  another  person  he  let  him  see  the 
horror  of  his  sin,  that  he  did  first  terrify  and  beat  down 
his  conscience,  and  afterward  most  tenderly  did  erect  and 
lift  it  up  from  the  pit  of  desperation.  All  these  graces,  say 
we,  proceeded  from  God's  immutable  love,  which  remained 
constant  both  towards  the  one  and  towards  the  other — and 
that  because  they  neither  were  beloved  nor  elected  in  them- 
selves, but  in  Christ  Jesus  their  head,  who  neither  did  trans- 
gress nor  offend  in  any  jot  against  the  will  of  his  heavenly 
Father. 

But  Adam  and  David  transgressing  and  horribly  falling 
from  God,  were  so  hated  in  themselves  and  for  their  sins, 
that,  first,  it  behoved  the  innocent  Son  of  God,  by  his 
death,  to  make  a  satisfaction  for  their  sins,  as  also  for  the 
sins  of  all  God's  children.  And,  secondly,  we  say,  preach, 
write,  and  maintain,  that  sin  was  so  odious  before  God, 


Extracts  from  a  Treatise  on  Predestination.     341 

that  his  justice  could  do  none  other  but  inflict  upon  Adam 
and  his  posterity  the  penalty  of  bodily  death,  the  punish- 
ments and  plagues  which  daily  we  see  apprehend  God's 
children.  Upon  David  he  executed  his  just  judgment,  which 
in  these  words  he  pronounced, — "  Now,  therefore,  the 
sword  shall  never  depart  from  thine  house,  because  thou 
hast  despised  me,  and  taken  the  wife  of  Uriah  the  Hittite 
to  be  thy  wife.  Thus  saith  the  Lord,  Behold,  I  will  raise 
up  evil  against  thee  out  of  thine  own  house;  and  T  will 
take  thy  wives  before  thine  eyes,  and  give  them  unto  thy 
neighbour,  and  he  will  lie  with  thy  wives  in  the  sight  of 
this  sun;  for  thou  didst  it  secretly,  but  I  shall  do  this  thing 
before  all  Israel  and  before  the  sun."  (2  Sam.  xii.)  This 
sentence,  I  say,  most  justly  pronounced,  was  afterward 
most  sharply,  and  yet  most  justly  (for  sin  committed,)  put 
in  execution.  And  so  do  we  affirm,  that  none  of  God's 
children,  be  they  ever  so  dear,  shall  escape  punishment,  if 
contemptuously  they  transgress. 


Page  235. 

If  it  seem  strange  to  you,  that  God  loved  sinners  in 
Christ,  besides  the  places  that  are  afore  alleged  for  proba- 
tion of  that  part,  hear  what  the  verity  itself  pronounceth. 
"  So  God  loved  the  world,"  saith  our  Master,  "  that  his 
only  begotten  Son  hath  he  given."  Whomsoever  ye  shall 
understand  under  the  name  of  the  world,  ye  cannot  ex- 
clude sinners  from  it.  Where  ye  most  irreverently  ask, 
What  then  need  they  of  Christ  to  reconcile  them?  I  an- 
swer, with  greater  fear  and  reverence  than  alas  you  declare, 
Even  such  need  they  have  of  Christ,  as  the  body  hath  of 
the  soul,  or  yet  the  living  man  of  wholesome  nutriment; 
yea,  much  more,  for  although  the  body  have  life  by  the 
means  of  meat  and  drink,  yet  have  the  elect  neither  life 
nor  reconciliation  but  by  Christ  Jesus;  yea,  and  that  by 
the  means  of  his  death  and  passion;  by  which,  just  pay- 
ment and  satisfaction  is  made  to  God's  justice,  for  their 
sins.  And  so  are  they  reconciled,  who  by  nature  are  ene- 
mies to  God.  We  do  not  deny  but  that  Christ's  death  is 
sufficient  to  redeem  the  sins  of  the  whole  world ;  but  be- 
cause all  do  not  receive  it  with  faith,  which  is  the  free  gill 
of  God,  given  to  the  chosen  children;  therefore  the  un- 
faithful abide  in  just  condemnation. 


342  Knox. 


Page  294—296. 

As  touching  the  secret  will  of  God,  we  affirm  that  our 
eternal  election  in  Christ  Jesus,  our  temporal  falling  in 
Adam,  our  restitution  to  life  by  the  promise  made,  are  not 
secret  but  manifestly  revealed.  But  why  it  so  pleased  his  in- 
finite wisdom  and  goodness  to  dispose  and  before  ordain 
the  mystery  of  our  salvation ;  that  first  we  should  bear  the 
image  of  the  earthly  and  carnal  Adam,  before  we  should 
bear  the  image  of  the  heavenly  and  spiritual ; — that  first 
we  should  be  all  wrapped  in  sin,  and  by  reason  thereof 
in  misery  and  death,  before  we  should  be  perfect,  just,  and 
come  to  felicity  and  life  everlasting;  and,  finally,  why  it 
pleased  His  Majesty  to  choose  some,  and  of  this  same  mass 
to  reject  others;  we  say,  is  not  revealed,  neither  yet  shall 
be  revealed,  before  Christ  Jesus  appear  in  his  glory,  when 
the  books  shall  be  opened,  and  all  secrets  shall  be  dis- 
closed. 

To  speak  the  matter  as  simply  as  I  can,  that  ye  may 
have  no  occasion  to  complain  of  obscurity,  I  say,  that 
God's  will  in  these  subsequents,  and  in  many  others  of  his 
wondrous  works,  is  secret.  First,  Why  did  not  God  more 
suddenly  create  the  world?  Why  gave  he  to  Adam  no 
greater  strength?  Why  did  he  permit  him  to  fall  ?  Why 
did  he  not  provide  man's  redemption  by  some  other  means, 
than  by  the  cruel  and  ignominious  death  of  his  own  Son? 
Why  did  he  choose  the  seed  of  Abraham  to  be  his  people, 
refusing  and  rejecting,  as  it  were,  the  rest  of  the  world? 
And  finally,  that  God  would  that  his  dear  Son  should  die 
in  Jerusalem,  called  his  own  city  by  reason  of  the  temple 
and  sacrifices  appointed  there?  Why,  I  say,  God,  by  the 
figures  of  the  law,  and  by  his  prophets,  had  before  spoken, 
that  the  Messias  should  suffer  in  that  city,  and  that  the 
builders,  who  then  only  in  earth  were  reputed  and  known 
to  be  the  church  of  God,  should  reject  and  refuse  the  chief 
corner  stone,  Christ  Jesus? 

In  these  and  others  of  the  wondrous  works  of  God, 
which  so  far  exceed  the  reach  of  our  understanding,  that 
they  are  more  able  to  quench  and  swallow  up  all  light 
which  remains  in  us,  than  is  the  great  depth  of  the  sea  to 
devour  our  frail  bodies,  we  hold  the  secret  will  of  God  for 
a  rule  of  all  equity,  perfection,  and  sufficiency.  We  teach 
and  affirm,  that  if  any  man,  of  vain  curiosity  or  of  devilish 


Extracts  from  a  Treatise  on  Predestination.      343 

pride,  presume  to  define  or  determine  upon  these  or  others 
of  his  inscrutable  secrets,  the  causes  whereof  (other  than 
his  secret  and  most  just  will)  are  not,  neither  shall  be  re- 
vealed till  the  full  glory  of  the  sons  of  God  be  manifested, 
when  the  wisdom,  goodness,  justice,  and  mercy  of  God 
shall  so  evidently  appear,  to  the  full  contentation  of  his 
elect,  and  to  the  most  just  convicting  of  the  consciences  of 
the  very  reprobate,  to  whom  shall  be  left  no  place  of  ex- 
cuse; but  in  their  own  consciences  they  shall  receive  the 
just  sentence  of  their  most  just  condemnation,  and  so  shall 
they  in  torments  glorify  the  most  just  and  most  severe 
judgment  of  God,  and  his  unspeakable  hatred  conceived 
against  sin.  We  teach  and  affirm,  I  say,  that  if  any  man 
in  this  life  labour  to  search  out  other  causes  of  these  afore- 
said works  of  God  than  his  secret  will,  that  the  same  man 
casts  himself  headlong  into  horrible  confusion,  which  he 
cannot  escape  without  speedy  repentance.  And  against 
such  men  all  the  Scriptures  by  you  alleged,  are  spoken,  and 
written,  and  not  against  us;  who  affirm  nothing  which 
God's  word  does  not  plainly  teach  us,  and  cease  curiously 
to  inquire  any  cause  of  his  works,  other  than  it  has  pleased 
his  godly  wisdom  and  mercy  to  reveal  unto  us  by  his  Holy 
Spirit,  plainly  speaking  in  his  Holy  Scriptures. 


Page  324—328. 

The  will  of  God  must  not  be  restrained  to  those  things 
which  externally  we  see  done,  or  hear  to  have  been  done. 
But  God's  will  must  be  extended  to  those  ends  for  which 
God  worketh,  and  causeth  all  things  to  be  wrought  from 
the  beginning.  Namely,  for  the  manifestation  of  his  own 
glory,  for  the  profit  and  salvation  of  his  elect  children,  and 
for  the  execution  of  his  just  judgments;  either  for  a  time 
to  correct  his  chosen,  or  else  for  ever  to  punish  the  stub- 
born and  disobedient  of  the  reprobate  sort.  Because  I 
suspect  no  man  to  be  so  foolish  that  he  will  deny  the  will 
of  God  working  to  these  ends  to  be  most  just  and  holy, 
and  most  perfect  in  itself,  I  will  not  labour  to  prove  that 
part.  But  because  the  instruments  by  whom  God  worketh 
are  divers,  we  must  first  inquire  and  know  what  instru- 
ments they  are  that  obey  God's  will,  and  therefore  by  him 


344  Knox. 

are  reputed  just  workers,  and  what  they  are  that  obey  not 
his  will,  and  so,  whatsoever  they  do,  are  reputed  disobe- 
dient. Only  those  instruments  do  obey  God's  will,  who, 
having  his  will  clearly  revealed  unto  them,  do  study  and 
endeavour  themselves  to  obey,  accomplish,  and  fulfil  the 
same,  and  that  of  very  love,  free  mind,  and  zeal  to  obey 
his  godly  Majesty... 

And  so,  I  say,  that  they  only  obey  God,  who,  knowing 
his  will,  do  study  to  obey  the  same.  But,  contrariwise, 
whosoever  doth  anything  ignorant  of  God's  will,  not 
knowing  the  revealed  will  of  God,  repugns,  or  does  con- 
trary to  the  same,  (howsoever  he  serveth  God's  eternal 
purpose)  he  doth  neither  obey  God,  neither  can  he  be  ex- 
cusable before  God's  justice;  and  that  because  in  his  work 
and  fact,  he  looketh  not  to  God's  will,  neither  yet  to  the 
end  and  purpose  which  God  respecteth.  And  hereof  springs 
and  arises  the  difference  betwixt  the  works  of  God  and  the 
works  of  man;  yea,  betwixt  the  works  of  the  godly,  and 
the  works  of  the  ungodly.  God  worketh  all  his  works  to 
manifest  his  glory,  his  wisdom,  his  power,  his  mercy, 
goodness,  and  justice.  The  godly,  moved  by  the  Holy 
Spirit,  work  their  works  to  give  obedience  unto  God,  to 
support  their  brethren  in  their  necessities  at  his  command- 
ment, and  to  punish  vice  according  to  his  law.  But  the 
ungodly,  carried  headlong  by  their  own  lusts,  and  by  the 
fury  of  satan,  to  whose  power  they  are  committed,  work 
all  their  works  to  revenge  themselves,  to  destroy  such  as 
they  hate,  and  to  promote  their  own  enterprizes,  without 
any  respect  had  to  God,  his  will,  ordinance,  or  counsel. 

One  or  two  examples  shall  make  this  matter  more  plain. 
The  will,  counsel,  and  purpose  of  God  in  punishing  Job, 
was  to  try  his  patience,  and  of  the  same  to  leave  an  ex- 
ample to  all  them  that  truly  fear  God  to  the  end.  And 
who  dare  deny  this  to  be  most  reasonable  and  most 
just — that.v  God,  examining  sharply  one  of  his  children, 
shall  make  him  a  schoolmaster  to  all  the  rest?  But  what 
was  the  will  and  purpose  of  satan  and  of  the  Chaldeans, 
by  whom  Job  was  punished?  The  will  and  purpose  of 
satan  is  clearly  revealed  to  have  been,  that,  by  those  afflic- 
tions he  fully  purposed  to  withdraw  Job  from  God's  fear, 
and  to  cause  him  to  curse  God  to  his  face.  The  will  of  the 
Chaldeans  is  evident  enough,  by  the  manifest  malice  of  all 
such  oppressors,  who  look  to  nothing  but  to  satisfy  their 
own  covetous  minds  by  the  possessions  of  others,  which 


Extracts  from  a  Treatise  on  Predestination.      345 

tyrannously  and  unjustly  they  by  violence  spoil.  And 
thus  doth  the  diversity  in  the  minds  of  the  workers  make 
the  plain  difference  betwixt  their  works. 

Another;  God  in  expelling  David  from  his  kingdom,  in 
giving  his  wives  with  great  ignominy  to  be  defiled  by  his 
own  son  Absalom,  and  in  commanding  Shimei  to  curse 
him,  had  respect  unto  his  own  justice,  which  cannot  suffer 
sin  to  be  unpunished  even  in  his  dearest  children,  thereby 
leaving  example  to  all  ages  following,  that  such  as  willingly 
would  not  surfer  God's  grievous  plagues,  shall  avoid  mani- 
fest contempt  of  his  holy  commandments.  And  this,  I 
think,  all  men  will  confess  to  be  a  work,  in  so  far  as  it  is 
wrought  by  God,  most  just,  and  most  equal;  for  as  God 
doth  honour  them  that  honour  him,  so  must  they  be  con- 
temned who  contemn  him.  But  what  was  the  mind  of 
Ahithophel,  counsellor  of  Absalom  the  incestuous  adul- 
terer, and  of  Shimei  the  blasphemous  curser?  The  one 
studied  to  make  such  hatred  betwixt  the  father  and  the 
son,  as  afterward  should  never  be  reconciled ;  the  unna- 
tural and  monstrous  son  declaring  himself  mortal  enemy 
to  his  father,  according  to  the  wicked  counsel,  thought  to 
bind  unto  himself  the  hearts  of  the  people.  And  Shimei, 
willing  to  make  David  odious  to  all  men,  and  to  have 
brought  him,  if  possible  it  had  been,  to  uttermost  despera- 
tion, poured  forth  the  venom  which  before  lurked  in  his 
hidden  and  corrupted  stomach. 

The  same  might  I  show  in  the  precious  death  of  the 
innocent  Son  of  God,  in  which  the  great  and  unsearchable 
love  of  God  towards  us  doth  shine;  so  that  Christ's  death, 
in  so  far  as  it  was  the  work  of  God,  proceeded  from  love, 
from  mercy,  and  justice;  but  touching  the  instruments 
whom  God  used  in  execution  of  the  same,  as  in  another 
place  I  have  said,  they  looked  nothing  to  God's  counsel, 
but  were  altogether  carried  to  iniquity ;  some  by  avarice, 
some  by  pride  and  by  ambition,  some  by  malice,  hatred, 
and  envy;  so  that,  amongst  them  all,  none  are  found  that 
studied  to  obey  God,  nor  his  holy  revealed  will.  And  thus 
it  is  evident  why  the  work  of  God  in  such  cases  is  just 
and  good,  as  that  it  is  wrought  in  wisdom,  mercy,  and 
justice,  and  that  for  most  just  causes,  purpose,  and  end: 
and  why  the  works  of  wicked  men  (supposing  that  God 
in  some  respect  will  them)  are  yet  unjust  and  repugning 
to  his  will,  never  done  to  obey  him,  and  therefore  are  they 
and  their  workers  subject  to  malediction,  vengeance,  and 

KNOX.  32 


346  Knox. 

damnation,  pronounced  by  God  in  his  law  against  the 
workers  of  iniquity. 

Now  let  us  examine  your  reason.  "  If  it  was  God's 
will  (say  you)  that  Pharaoh  should  refuse  to  let  the  people 
go,  then  he  submitted  himself  to  the  word  of  the  Lord." 
I  deny  the  consequent,  for  neither  did  Pharaoh  know  the 
holy  will  of  God,  neither  did  he  submit  himself  to  that 
which  was  commanded  and  revealed  unto  him.  The  will 
of  God  was,  in  that  people  to  give  an  example  and  testi- 
mony to  the  world,  that  the  benediction  of  God  alone 
was  sufficient  to  give  multiplication  and  increase  to  his 
church,  even  against  the  determinate  fury  of  satan  and  of 
all  the  wicked;  that  he  would  give  unto  his  church  being 
afflicted,  most  joyous  and  most  wondrous  deliverance; 
and  finally,  that  no  obstinate  enemy  of  God's  people  (how- 
soever they  seem  to  rage  and  triumph)  shall  in  the  end 
escape  the  justly  deserved  judgment  and  vengeance.  Do 
you  think  that  Pharaoh  either  knew  this  will  of  God,  or 
that  he  retained  the  people  in  bondage  for  any  of  these 
ends?  I  think  not;  then  he  did  not  submit  himself  to 
God's  will,  but  obstinately  did  resist  so  far  of  God's  will 
as  was  revealed  unto  him.  And  therefore,  I  say,  that  God 
and  Pharaoh  were  of  most  contrary  wills,  and  most  con- 
trary minds.  God  willing  his  name,  his  power,  and  his 
wisdom  to  be  preached  and  praised  to  the  end,  for  the  de- 
liverance of  his  afflicted  people;  but  Pharaoh  willing  to 
retain  in  perpetual  bondage  the  people  whom  God  com- 
manded him  to  set  in  freedom  and  liberty,  to  serve  him  as 
he  should  command.  And  therefore,  although  that  wicked 
Pharaoh  was  an  instrument  by  whom  those  things  were 
brought  to  pass,  yet  were  his  works  neither  well  nor  justly 
done;  but  tyrannously,  and  most  obstinately,  did  he  fight 
against  God;  and  therefore  in  the  end  most  justly  was  he 
punished. 


Page  345—347. 

Whereas  you  affirm,  that  albeit  there  are  some  secrets  of 
God  unknown  to  us,  yet  is  the  judgment  of  God  known 
and  made  manifest  to  us  in  the  word;  I  would  ask  of 
you,  if  ye  can,  by  the  plain  word,  assign  causes  of  all 
God's  judgments  from  the  beginning,  and  of  those  judg- 
ments which  that  day  shall  be  put  in  execution,  when  the 


Extracts  from  a  Treatise  on  Predestination.      347 

secrets  of  all  hearts  shall  be  revealed  ?  And  if  you  are 
able  so  to  do,  ye  shall  be  profitably  occupied,  (as  I  think,) 
if  by  your  plain  and  simple  writing  ye  would  study  to  put 
an  end  to  this  controversy,  the  chief  point  whereof  stands 
in  this,  that  we  affirm,  that  causes  able  to  satisfy  the  curi- 
osity of  man  cannot  be  assigned  from  God's  plain  Scrip- 
tures, why  God  permitted  a  great  number  of  his  angels  to 
fall,  of  whom  he  hath  redeemed  none,  but  reserveth  them 
to  judgment?  Why  God  did  suffer  man  to  fall,  and  yet  of 
one  mass  elected  some  vessels  of  mercy  to  honour,  and 
appointed  others  for  sin  to  damnation?  And  finally,  as 
before  I  have  said,  Why  God  deferred  the  sending  of  his 
Son  so  long,  and  why,  also,  his  second  coming  is  so  long 
delayed?  If  ye  will  answer  that  these  two  last  are  resolved 
by  the  Scriptures,  the  one  to  be  as  the  apostle  writes,  lest 
the  fathers  should  have  been  made  perfect  without  us ; 
(Heb.  xi.)  and  the  other,  that  the  number  of  God's  elect 
children  might  be  fully  complete — we  confess  this  to  be  a 
reason  most  strong,  and  sufficient  for  all  God's  children, 
neither  yet  do  we  require  any  other;  but  the  curious  brain 
will  not  be  so  quieted,  but  it  will  still  demand,  May  not 
God  in  one  moment,  if  so  it  pleases  him,  fulfil  the  num- 
ber of  his  chosen  children,  as  well  as  he  of  nothing  did 
create  the  heaven  and  the  earth,  and  shortly  in  the  space 
of  six  natural  days,  set  all  things  in  perfect  order? 

Consider  with  yourselves  what  you  take  in  hand,  if  ye 
will  affirm  that  all  God's  judgments  are  so  known,  that  a 
sufficient  reason  of  every  one  may  be  assigned  from  the 
word.  And  if  you  say,  there  are  some  things  secret,  then 
consider,  I  beseech  you,  that  the  Holy  Ghost  has  never 
made  mention  of  any  greater  secret  than  that  which  lieth 
hid  in  God's  most  just  judgments,  which  Paul  affirms  to  be 
incomprehensible;  and  David  saith,  They  are  deep  and  so 
profound,  that  neither  can  the  understanding  of  man,  nor 
of  angel,  reach  to  the  bottom  of  the  same. 

Why  ye  should  accuse  us  that  .we  should  affirm,  that 
God  shall  judge  the  world,  not  according  to  Christ's  gos- 
pel plainly  revealed,  but  according  to  some  other  secret 
will,  I  see  neither  cause  nor  reason.  For  no  men  do  more 
constantly  abide  by  that  which  is  written  and  revealed,  no 
men  do  less  care  to  seek  for  new  revelations  or  uncertain 
authorities,  than  we  do.  Our  continual  doctrine  is,  that 
God  shall  absolve  from  damnation  such  as  by  true  faith 
embrace  his  dear  Son  Christ  Jesus;  and  shall  condemn  to 


348  Knox. 

inextinguishable  fire  all  infidels,  and  all  such  as  delight  in 
manifest  impiety  and  wickedness.  And  this  judgment  do  we 
believe  that  God  shall  pronounce  by  his  Son  Christ  Jesus, 
to  whom  all  judgment  is  given.  And  for  no  other  secret 
will,  in  that  matter,  do  we  search. 


Page  371,  372. 

The  Lord  himself  saith  unto  Jeremiah;  Behold,  I  have 
put  my  words  in  thy  mouth,  and  I  have  ordained  thee 
above  nations  and  kingdoms,  that  thou  mayest  root  out, 
destroy,  and  scatter,  and  that  thou  mayest  also  build  up 
and  plant.  And  unto  Paul  it  was  said,  And  now  I  will 
deliver  thee  from  the  nations  to  the  which  I  send  thee, 
that  thou  mayest  open  the  eyes  of  those  that  are  blind, 
that  they  may  turn  from  darkness  unto  light,  and  from 
the  power  of  satan  unto  God.  These  words  do  witness 
that  the  effectual  power  of  God  doth  work  with  the  word, 
which  he  putteth  into  the  mouths  of  his  true  messengers, 
insomuch  that  either  it  doth  edify,  lighten,  or  mollify  to 
salvation;  or  else  it  doth  destroy,  darken,  and  harden.  For 
the  word  of  God  is  of  the  nature  of  Christ  Jesus ;  and  he 
is  not  only  come  to  illuminate  and  to  raise  up,  but  also  to 
make  blind,  and  to  beat  down;  as  he  himself  doth  witness, 
saying,  I  am  come  for  judgment  into  this  world,  that  those 
that  see  not  shall  see,  and  that  those  that  see  shall  be  blind. 
And  Simeon  saith,  Behold,  this  is  he  that  is  put  in  resur- 
rection and  in  ruin  of  many  in  Israel.  (Luke  ii.)  Insomuch 
that  upon  whom  that  stone  of  offence  falleth,  it  shall  bruise 
him  to  powder.  And,  therefore,  we  cannot  admit  that 
the  ministry  of  his  blessed  word,  preached  or  published 
by  his  faithful  messengers,  is  nothing  else  but  a  simple 
declaration  what  men  are.  No;  we  know  that  it  is  the 
power  of  God  to  salvation  to  all  those  that  believe ;  that 
the  message  of  reconciliation  is  put  in  their  mouth;  that 
the  word  which  they  preach  hath  such  efficacy  and  strength, 
that  it  divideth  asunder  the  joints  and  sinews,  the  bones 
from  the  marrow ;  that  the  weapons  of  their  warfare  are 
not  carnal,  but  are  powerful  in  God,  to  the  beating  down  of 
all  strong  holds,  by  the  which  the  true  messengers  beat 
down  all  counsels,  and  all  height  which  is  raised  up  against 
the  knowledge  of  God;  by  the  which,  also,  they  lead  into 
bondage  all  cogitations,  to  obey  Christ.     We  know  further 


Extracts  from  a  Treatise  on  Predestination.     349 

that  they  have  vengeance  in  readiness  against  all  disobe- 
dience; that  fire  passeth  forth  of  their  mouth,  which  de- 
voureth  their  enemies;  that  they  have  power  to  shut  the 
heaven,  that  rain  descend  not  in  the  days  of  their  prophecy. 
(Rev.  xi.)  That  God's  power  both  in  the  one  sort,  and  in 
the  other,  is  contained  with  his  word,  even  preached,  pro- 
nounced, and  forespoken  by  his  messengers,  all  examples 
in  God's  Scriptures  do  witness. 


Page  382. 

We  constantly  affirm,  that  the  brightness  of  our  God 
doth  so  blind  nature  and  reason,  as  they  now  are  corrupted, 
that  the  natural  man  can  never  attain  to  those  things  which 
appertain  to  God,  to  the  knowledge  of  his  will,  nor  yet  to 
his  true  honour.  For  we  know  that  the  world  hath  not 
known  God  by  wisdom,  but,  thinking  themselves  most  wise, 
have  become  most  vain,  insomuch  that  they  have  worship- 
ped the  creature  more  than  the  Creator.  And  thus  we 
believe  that  nature  and  reason  are  not  only  unable  to  lead 
us  to  the  true  knowledge  of  God,  by  which  we  may  attain 
to  life  everlasting,  but  also  we  affirm  that  they  have  been 
mistresses  of  all  error  and  idolatry.  And  therefore  we  say, 
that  nature  and  reason  do  lead  men  from  the  true  God,  but 
are  never  able  to  teach  us,  neither  to  express  to  us  the  eter- 
nal, the  true,  and  everliving  God,  the  Father  of  our  Lord 
Jesus  Christ.  Further,  we  hesitate  not  to  embrace,  to  be- 
lieve, to  reverence,  and  to  honour  the  majesty  of  our  God, 
who  hath  made  division  betwixt  one  sort  of  men  and  an- 
other, as  we  have  before  plainly  proved. 


Page  387,  388. 

The  words  of  the  evangelist,  (John  i.)  are  plainly  wrested 
by  you.  For  he  affirms  not,  that  every  man  is  illuminated 
to  salvation,  neither  yet  that  Christ  is  offered  (as  ye  would 
shift)  to  every  man.  But  speaking  of  the  excellency  of 
Christ  Jesus,  in  whom  was  life,  and  by  whom  all  things 
were  created,  he  saith :  "  This  was  the  true  light,  whicli 
doth  illuminate  all  men  who  come  into  this  world."  In  this 
word,  he  speaks  nothing  of  man's  redemption,  neither  yet 
32* 


350  Knox. 

of  any  light  which  man  receives  necessary  for  the  same; 
but  only  of  that  light  which  was  given  to  man  in  his  crea- 
tion ;  a  part  whereof,  how  small  soever  it  be,  yet  remains 
in  man,  not  by  his  own  power,  but  by  the  free  gift  of  God, 
in  whom  we  live,  are  moved,  and  have  our  being. 

And  that  the  evangelist  speaks  nothing  of  the  light  of  our 
redemption,  is  evident  by  his  own  words.  For  before  and 
after  he  doth  witness,  that  the  light  did  shine  in  darkness, 
but  darkness  did  not  apprehend  it,  that  is,  receive  and 
acknowledge  it.  That  he  came  amongst  his  own,  but  his 
own  did  not  receive  him.  That  such  as  did  receive  him, 
were  neither  born  of  blood  nor  of  the  will  of  the  flesh,  nei- 
ther yet  of  the  will  of  man,  but  of  God.  By  which  words 
it  is  manifest  that  the  evangelist  most  evidently  declares, 
that  the  light  of  salvation  is  not  common  to  all,  but  that  it 
is  proper  to  those  only  that  are  born  of  God.  He  further 
teaches  that  all  reason  and  natural  understanding,  which 
man  hath  by  his  first  birth,  is  so  choked,  so  blinded,  and 
extinguished,  that  man  must  needs  be  born  again,  before 
he  can  see  the  kingdom  of  God;  that  Christ  Jesus  must 
needs  illuminate  those  that  are  born  blind,  or  else,  without 
remedy,  they  shall  perish  in  their  blindness. 


Page  402,  403. 

There  are  two  sorts  of  sinners,  the  one  are  they  who 
mourn,  lament,  and  bewail  their  own  wretchedness,  and 
misery,  unfeignedly  before  God,  confessing  not  only  that 
their  whole  nature  is  sinful  and  corrupt,  but  also  that  daily 
they  so  offend  the  majesty  of  their  God,  that  they  deserve 
most  justly  the  torments  of  hell,  if  Christ's  justice,  and 
Christ's  mediation,  which  by  faith  they  embrace,  should 
not  deliver  them  from  the  wrath  to  come.  To  these  sin  is 
not  imputed,  for  the  blood  of  Christ  cleanseth  them  from 
all  sin,  his  advocation  and  intercession  makes  to  them  an 
entrance  to  the  throne  of  their  Father's  grace.  To  them  is 
given  the  spirit  of  sanctification,  which,  from  time  to  time, 
reveals  their  sins,  and  mortifies  and  cleanses  the  same. — 
But  there  is  another  sort  of  sinners  far  different  from  these. 
For  they  are  neither  displeased  with  themselves,  nor  yet 
hate  their  iniquity,  but  they  run  furiously  against  God's 
express  commandments. 


A 

SERMON, 

PREACHED 

BY   JOHN   KNOX, 

Minister  of  Christ  Jesus, 
In  the  church  of  Edinburgh,  upon  Sunday,  August  19,  1565. 

FOR  THE  WHICH  HE  WAS  FORBIDDEN  TO  PREACH  FOR  A  SEASON. 


The  time  is  come  that  men  cannot  abide  the  sermon  of  truth  or 
wholesome  doctrine. 


351 


Henry  Darnley  (king  of  Scotland  by  his  marriage  with  queen 
Mary,)  went  sometimes  to  mass  with  the  queen,  and  sometimes 
attended  the  Protestant  sermons.  To  silence  the  rumours  then  cir- 
culated of  his  having  forsaken  the  reformed  religion,  he,  on  the  19th 
of  August,  1565,  attended  service  at  St.  Giles's  church,  sitting  on  a 
throne  which  had  been  prepared  for  him.  Knox  preached  that  day 
on  Isaiah  xxvi.  13,  14,  and  happened  to  prolong  the  service  beyond 
the  usual  time.  In  one  part  of  the  sermon,  he  quoted  these  words 
of  Scripture,  "  I  will  give  children  to  be  their  princes,  and  babes  shall 
rule  over  them."  In  another  part  he  referred  to  God's  displeasure 
against  Ahab,  because  he  did  not  correct  his  idolatrous  wife  Jezebel. 
No  particular  application  of  these  passages  was  made  by  Knox,  but 
the  king  considered  them  as  reflecting  upon  the  queen  and  himself, 
and  returned  to  the  palace  in  great  wrath.  He  refused  to  dine,  and 
went  out  to  hawking. 

That  same  afternoon  Knox  was  summoned  from  his  bed  to  appear 
before  the  council.  He  went  accompanied  by  several  respectable 
inhabitants  of  the  city.  The  secretary  informed  him  of  the  king's 
displeasure  at  his  sermon,  and  desired  that  he  would  abstain  from 
preaching  for  fifteen  or  twenty  days.  Knox  answered,  that  he  had 
spoken  nothing  but  according  to  his  text,  and  if  the  church  would 
command  him  either  to  preach  or  abstain,  he  would  obey  so  far  as 
the  word  of  God  would  permit  him.  The  king  and  queen  left  Edin- 
burgh during  the  week  following,  and  it  does  not  appear  that  Knox 
was  actually  suspended  from  preaching. — Knox  History  of  the  Re- 
formation.    ftrCrie's  Life  of  Knox. 


352 


PREFACE. 


John  Knox,  the  servant  of  Jesus  Christ  in  preaching  of 
his  holy  gospel,  to  the  benevolent  reader  desires  grace 
and  peace,  with  the  spirit  of  righteous  judgment. 

Wonder  not,  Christian  reader,  that,  notwithstanding  all 
my  study  and  labour  in  the  Scriptures  of  God,  these  twen- 
ty years,  I  have  set  forth  nothing  in  expounding  any  por- 
tion of  Scripture,  except  this  rude  and  indigested  sermon, 
preached  in  the  public  audience  of  the  church  of  Edin- 
burgh, the  19th  of  August,  1565.  That  I  did  not  in  wri- 
ting communicate  my  judgment  upon  the  Scriptures,  I  have 
ever  thought  myself  to  have  most  just  reason;  for  consider- 
ing myself  rather  called  of  my  God  to  instruct  the  igno- 
rant, comfort  the  sorrowful,  confirm  the  weak,  and  rebuke 
the  proud,  by  tongue  and  lively  voice,  in  these  most  corrupt 
days,  than  to  compose  books  for  the  age  to  come,  seeing 
that  so  much  is  written  by  men  of  most  singular  erudition, 
and  yet  so  little  well  observed,  I  decreed  to  contain  myself 
within  the  bounds  of  that  vocation  whereunto  I  found  my- 
self especially  called. 

I  dare  not  deny,  lest  that  in  so  doing  I  should  be  inju- 
rious to  the  giver,  but  that  God  has  revealed  unto  me  se- 
crets unknown  to  the  world;  and  also,  that  he  has  made 
my  tongue  a  trumpet  to  forewarn  realms  and  nations ;  yea, 
certain  great  revelations  of  mutations  and  changes  when 
no  such  things  were  feared,  nor  yet  were  appearing;  a  por- 
tion whereof  the  world  cannot  deny,  be  it  ever  so  blind, 
are  fulfilled;  and  the  rest,  alas!  I  fear,  shall  follow  with 
greater  haste,  and  in  more  full  perfection,  than  my  sorrow- 
ful heart  desires.  Notwithstanding  these  revelations  and 
assurances,  I  ever  abstained  from  committing  any  thing  to 
writing,  contented  only  to  have  obeyed  the  charge  of  Him 
who  commanded  me  to  cry. 

If  any  then  will  ask,  To  what  purpose  this  sermon  alone 
is  set  forth,  and  greater  matters  omitted?  I  answer,  To 
let  such  as  satan  has  not  altogether  blinded,  see  upon  how 
small  occasions  great  offence  is  now  conceived.     This  ser- 

353 


354  Knox. 

mon  is  it,  for  which,  from  my  bed,  I  was  called  before  the 
council;  and,  after  long  reasoning,  I  was  by  some  forbid- 
den to  preach  in  Edinburgh,  so  long  as  the  king  and  queen 
were  in  town.  This  sermon  is  it,  that  so  offends  such  as 
would  please  the  court,  and  will  not  appear  to  be  enemies 
to  the  truth ;  yet  they  dare  affirm,  that  I  exceeded  the  bounds 
of  God's  messenger.  I  have  therefore  faithfully  committed 
unto  writing  whatsoever  I  could  remember  might  have  been 
offensive  in  that  sermon;  to  the  end,  that  the  enemies  of 
God's  truth,  as  well  as  the  professors  of  the  same,  may 
either  note  unto  me  wherein  I  have  offended,  or  at  the  least 
cease  to  condemn  me  before  they  have  convinced  me  by 
God's  manifest  word. 

If  any  man  think  it  easy  unto  me,  to  mitigate  by  my 
pen  the  inconsiderate  sharpness  of  my  tongue,  and  so  men 
cannot  freely  judge  of  that  my  sermon, — I  answer,  That  I 
am  neither  so  impudent,  that  I  will  study  to  abuse  the  world 
in  this  great  light;  neither  yet  so  void  of  the  fear  of  my 
God,  that  I  will  avow  a  lie  in  his  own  presence.  And  no 
less  do  I  esteem  it  to  be  a  lie,  to  deny  or  conceal  that  which 
in  his  name  I  have  once  pronounced,  than  to  affirm,  that 
God  has  spoken,  when  his  word  assures  me  not  of  the 
same.  For  in  the  public  place  I  consult  not  with  flesh  and 
blood,  what  I  shall  propose  to  the  people;  but  as  the  Spirit 
of  my  God,  who  hath  sent  me,  and  unto  whom  I  must  an- 
swer, moves  me,  so  I  speak.  And  when  I  have  once  pro- 
nounced threatenings  in  his  name,  how  unpleasant  soever 
they  be  to  the  world,  I  dare  no  more  deny  them,  than  I 
dare  deny  that  God  has  made  me  his  messenger,  to  fore- 
warn the  disobedient  of  their  assured  destruction. 

At  that  sermon  were  auditors  unto  me,  not  only  profes- 
sors of  the  truth,  and  such  as  favour  me,  but  rank  papists, 
dissembling  hypocrites,  and  no  small  number  of  covetous 
clawbacks*  of  the  new  court.  Now  I  will  appeal  to  the 
conscience  of  them  all,  as  they  will  answer  in  the  presence 
of  the  eternal  God,  that  either  they  bear  me  record,  now 
writing  the  truth,  or  else  note  unto  me  the  offensive  sen- 
tences then  by  me  pronounced,  and  now  omitted  in  writing. 
For  in  God's  presence  I  protest,  that,  so  far  as  my  memory 
would  serve  me,  I  have  written  more  vehemently  than  in 
the  action  I  spake  and  pronounced ;  but  of  purpose  I  have 
omitted  persuasions   and  exhortations,   which   then  were 

made (Something  is  here  wanting.) 

*  Flatterers. 


A   SERMON. 


Isaiah  xxvi.  13,  14,  15,  16,  &c. 

O  Lord  our  God,  other  lords  besides  thee  have  had  domi- 
nion over  us  ;  but  by  thee  only  will  ice  make  mention  of 
thy  name. 

They  are  dead,  they  shall  not  live;  they  are  deceased,  they 
shall  not  rise:  therefore  hast  thou  visited  and  destroyed 
them,  and  made  all  their  memory  to  perish. 

Thou  hast  increased  the  nation,  O  Lord,  thou  hast  increas- 
ed the  nation,  thou  art  glorified ;  thou  hast  removed  it 
far  unto  the  ends  of  the  earth. 

Lord^  in  trouble  have  they  visited  thee,  they  poured  out  a 
prayer  when  thy  chastening  was  upon  them,  <fyc. 

As  the  skilful  mariner  (being  master,)  having  his  ship 
tossed  with  a  vehement  tempest,  and  contrary  winds,  is 
compelled  oft  to  traverse,  lest  that,  either  by  too  much 
resisting  of  the  violence  of  the  waves,  his  vessel  might  be 
overwhelmed ;  or  by  too  much  liberty  granted,  might  be 
carried  whither  the  fury  of  the  tempest  would,  so  that  his 
ship  should  be  driven  upon  the  shore,  and  make  shipwreck  ; 
even  so  doth  our  prophet  Isaiah  in  this  text,  which  now 
you  have  heard  read.  For  he,  foreseeing  the  great  deso- 
lation that  was  decreed  in  the  council  of  the  Eternal, 
against  Jerusalem  and  Judah,  namely,  that  the  whole 
people,  that  bare  the  name  of  God  should  be  dispersed; 
that  the  holy  city  should  be  destroyed  ;  the  temple  where- 
in was  the  ark  of  the  covenant,  and  where  God  had 
promised  to  give  his  own  presence,  should  be  burnt  with 
fire ;  and  the  king  taken,  his  sons  in  his  own  presence 
murdered,  his  own  eyes  immediately  after  be  put  out  ; 
the  nobility,  some  cruelly  murdered,  some  shamefully  led 
away  captives ;   and  finally,  the  whole  seed  of  Abraham 

355 


356  Knox. 

rased,  as  it  were,  from  the  face  of  the  earth.  The  pro- 
phet, I  say,  fearing  these  horrible  calamities,  does,  as  it 
were,  sometimes  suffer  himself,  and  the  people  committed 
to  his  charge,  to  be  carried  away  with  the  violence  of  the 
tempest,  without  further  resistance  than  by  pouring  forth 
his  and  their  dolorous  complaints  before  the  majesty  of 
God,  as  in  the  13th,  17th,  and  18th  verses  of  this  present 
text  we  may  read.  At  other  times  he  valiantly  resists  the 
desperate  tempest,  and  pronounces  the  fearful  destruction 
of  all  such  as  trouble  the  church  of  God ;  which  he  pro- 
nounces that  God  will  multiply,  even  when  it  appears 
utterly  to  be  exterminated.  But  because  there  is  no  final 
rest  to  the  whole  body  till  the  Head  return  to  judgment,  he 
exhorts  the  afflicted  to  patience,  and  promises  a  visitation 
whereby  the  wickedness  of  the  wicked  shall  be  disclosed, 
and  finally  recompensed  in  their  own  bosoms. 

These  are  the  chief  points  of  which,  by  the  grace  of  God, 
we  intend  more  largely  at  this  present  to  speak  ; 

First,  The  prophet  saith,  "  O  Lord  our  God,  other  lords 
besides  thee  have  ruled  us." 

This,  no  doubt,  is  the  beginning  of  the  dolorous  com- 
plaint, in  which  he  complains  of  the  unjust  tyranny  that 
the  poor  afflicted  Israelites  sustained  during  the  time  of 
their  captivity.  True  it  is,  that  the  prophet  was  gathered 
to  his  fathers  in  peace,  before  this  came  upon  the  people : 
for  a  hundred  years  after  his  decease  the  people  were 
not  led  away  captive ;  yet  he,  foreseeing  the  assurance  of 
the  calamity,  did  before-hand  indite  and  dictate  unto  them 
the  complaint,  which  afterward  they  should  make.  But 
at  the  first  sight  it  appears,  that  the  complaint  has  but 
small  weight ;  for  what  new  thing  was  it,  that  other  lords 
than  God  in  his  own  person  ruled  them,  seeing  that  such 
had  been  their  government  from  the  beginning?  For  who 
knows  not,  that  Moses,  Aaron,  and  Joshua,  the  Judges, 
Samuel,  David,  and  other  godly  rulers,  were  men,  and  not 
God ;  and  so  other  lords  than  God  ruled  them  in  their 
greatest  prosperity. 

For  the  better  understanding  of  this  complaint,  and  of 
the  mind  of  the  prophet,  we  must,  first,  observe  from  whence 
all  authority  flows  ;  and,  secondly,  to  what  end  powers  are 
appointed  by  God :  which  two  points  being  discussed,  we 
shall  better  understand,  what  lords  and  what  authority 
rule  beside  God,  and  who  they  are  in  whom  God  and  his 
merciful  presence  rules. 


A  Sermon  on  Isaiah  xxvi.  357 

The  Jirst  is  resolved  to  us  by  the  words  of  the  apostle, 
saying,  "  There  is  no  power  but  of  God."  David  brings 
in  the  eternal  God  speaking  to  judges  and  rulers,  saying, 
"  I  have  said,  ye  are  gods,  and  sons  of  the  Most  Hio-h." 
(Psal  lxxxii.)  And  Solomon,  in  the  person  of  God, 
affirmeth  the  same,  saying,  "By  me  kings  reign,  and 
princes  discern  the  things  that  are  just."  From  which 
place  it  is  evident,  that  it  is  neither  birth,  influence  of  stars, 
election  of  people,  force  of  arms,  nor  finally,  whatsoever 
can  be  comprehended  under  the  power  of  nature,  that 
makes  the  distinction  betwixt  the  superior  power  and  the 
inferior,  or  that  establishes  the  royal  throne  of  kings  ;  but 
it  is  the  only  and  perfect  ordinance  of  God,  who  willeth 
his  terror,  power,  and  majesty,  partly  to  shine  in  the  thrones 
of  kings,  and  in  the  faces  of  judges,  and  that  for  the  pro- 
fit and  comfort  of  man.  So  that  whosoever  would  study 
to  deface  the  order  of  government  that  God  has  established, 
and  allowed  by  his  holy  word,  and  bring  in  such  a  confu- 
sion, that  no  difference  should  be  betwixt  the  upper  powers 
and  the  subjects,  does  nothing  but  avert  and  turn  upside 
down  the  very  throne  of  God,  which  he  wills  to  be  fixed 
here  upon  earth;  as  in  the  end  and  cause  of  this  ordinance 
more  plainly  shall  appear:  which  is  the  second  point  we 
have  to  observe,  for  the  better  understanding  of  the  pro- 
phet's words  and  mind. 

The  end  and  cause  then,  why  God  imprints  in  the  weak 
and  feeble  flesh  of  man  this  image  of  his  own  power  and 
majesty,  is  not  to  puff  up  flesh  in  opinion  of  itself;  neither 
yet  that  the  heart  of  him,  that  is  exalted  above  others, 
should  be  lifted  up  by  presumption  and  pride,  and  so  despise 
others ;  but  that  he  should  consider  he  is  appointed  lieuten- 
ant to  One,  whose  eyes  continually  watch  upon  him,  to  see 
and  examine  how  he  behaves  himself  in  his  office.  St. 
Paul,  in  few  words,  declares  the  end  wherefore  the  sword 
is  committed  to  the  powers,  saying,  "  It  is  to  the  punish- 
ment of  the  wicked  doers,  and  unto  the  praise  of  such  as 
do  well."  Rom.  xiii. 

Of  which  words  it  is  evident,  that  the  sword  of  God  is 
not  committed  to  the  hand  of  man,  to  use  as  it  pleases  him, 
but  only  to  punish  vice  and  maintain  virtue,  that  men  may 
live  in  such  society  as  is  acceptable  before  God.  And 
this  is  the  true  and  only  cause  why  God  has  appointed 
powers  in  this  earth. 

For  such  is  the  furious  rage  of  man's   corrupt  nature, 

KNOX.  33 


358  Knox. 

that,  unless  severe  punishment  were  appointed  and  put  in 
execution  upon  malefactors,  better  it  were  that  man  should 
live  among  brutes  and  wild  beasts  than  among  men.  But 
at  this  present  I  dare  not  enter  into  the  description  of  this 
common-place;  for  so  should  I  not  satisfy  the  text,  which 
by  God's  grace  I  purpose  to  explain.  This  only  by  the 
way — I  would  that  such  as  are  placed  in  authority  should 
consider,  whether  they  reign  and  rule  by  God,  so  that  God 
rules  them ;  or  if  they  rule  without,  besides,  and  against 
God,  of  whom  our  prophet  here  complains. 

If  any  desire  to  take  trial  of  this  point,  it  is  not  hard ; 
for  Moses,  in  the  election  of  Judges,  and  of  a  king,  de- 
scribes not  only  what  persons  shall  be  chosen  to  that 
honour,  but  also  gives  to  him  that  is  elected  and  chosen, 
the  rule  by  which  he  shall  try  himself,  whether  God  reign 
in  him  or  not,  saying,  "  When  he  shall  sit  upon  the  throne 
of  his  kingdom,  he  shall  write  to  himself  an  exemplar  of 
this  law,  in  a  book  by  the  priests  and  Levites;  it  shall  be 
with  him,  and  he  shall  read  therein  all  the  days  of  his 
life :  that  he  may  learn  to  fear  the  Lord  his  God,  and  to 
keep  all  the  words  of  this  law,  and  these  statutes,  that  he 
may  do  them ;  that  his  heart  be  not  lifted  up  above  his 
brethren,  and  that  he  turn  not  from  the  commandment,  to 
the  right  hand,  or  to  the  left."  Deut.  xvii. 

The  same  is  repeated  to  Joshua,  in  his  inauguration  to 
the  government  of  the  people,  by  God  himself,  saying, 
"  Let  not  the  book  of  this  law  depart  from  thy  mouth,  but 
meditate  in  it  day  and  night,  that  thou  mayest  keep  it, 
and  do  according  to  all  that  which  is  written  in  it.  For 
then  shall  thy  way  be  prosperous,  and  thou  shall  do  pru- 
dently." Josh.  i. 

The  first  thing  then  that  God  requires  of  him,  who  is 
called  to  the  honour  of  a  king,  is,  The  knowledge  of  his 
will  revealed  in  his  word. 

The  second  is,  An  upright  and  willing  mind,  to  put  in 
execution  such  things  as  God  commands  in  his  law,  with- 
out declining  to  the  right  or  to  the  left  hand. 

Kings  then  have  not  an  absolute  power,  to  do  in  their 
government  what  pleases  them,  but  their  power  is  limited 
by  God's  word ;  so  that  if  they  strike  where  God  has  not 
commanded,  they  are  but  murderers;  and  if  they  spare 
where  God  has  commanded  to  strike,  they  and  their 
throne  are  criminal  and  guilty  of  the  wickedness  which 
abounds  upon  the  face  of  the  earth,  for  lack  of  punishment. 


A  Sermon  on  Isaiah  xxvi.  359 

O  that  kings  and  princes  would  consider  what  account 
shall  be  craved  of  them,  as  well  of  their  ignorance  and 
misknowledge  of  God's  will,  as  for  the  neglecting  of  their 
office!  But  now,  to  return  to  the  words  of  the  prophet. 
In  the  person  of  the  whole  people  he  complains  unto  God, 
that  the  Babylonians  (whom  he  calls,  "  other  lords  be- 
sides God,"  both  because  of  their  ignorance  of  God,  and 
by  reason  of  their  cruelty  and  inhumanity,)  had  long 
ruled  over  them  in  great  rigour,  without  pity  or  compas- 
sion upon  the  ancient  men,  and  famous  matrons :  for  they, 
being  mortal  enemies  to  the  people  of  God,  sought  by  all 
means  to  aggravate  their  yoke,  yea,  utterly  to  exterminate 
the  memory  of  them,  and  of  their  religion,  from  the  face 
of  the  earth. 

After  the  first  part  of  this  dolorous  complaint,  the  pro- 
phet declares  the  protestation  of  the  people,  saying,  "  Ne- 
vertheless in  thee  shall  we  remember  thy  name,"  (others 
read  it,  But  we  will  remember  thee  only,  and  thy  name ;) 
but  in  the  Hebrew  there  is  no  conjunction  copulative  in 
that  sentence.  The  mind  of  the  prophet  is  plain,  namely, 
that  notwithstanding  the  long  sustained  affliction,  the  people 
of  God  declined  not  to  a  false  and  vain  religion,  but 
remembered  God,  who  sometime  appeared  to  them  in  his 
merciful  presence;  which  although  they  saw  not  then,  yet 
they  would  still  remember  his  name — that  is,  they  would 
call  to  mind  the  doctrine  and  promise,  which  formerly 
they  heard,  although  in  their  prosperity  they  did  not  suf- 
ficiently glorify  God,  who  so  mercifully  ruled  in  the  midst 
of  them.  The  temptation,  no  doubt  of  the  Israelites  was 
great  in  those  days;  they  were  carried  captives  from  the 
land  of  Canaan,  which  was  to  them  the  gage  and  pledge 
of  God's  favour  towards  them:  for  it  was  the  inheritance 
that  God  promised  to  Abraham,  and  to  his  seed  for  ever. 
The  league  and  covenant  of  God's  protection  appeared  to 
have  been  broken — they  lamentably  complain  that  they 
saw  not  their  accustomed  signs  of  God's  merciful  pre- 
sence. The  true  prophets  were  few,  and  the  abominations 
used  in  Babylon  were  exceedingly  many:  and  so  it  might 
have  appeared  to  them,  that  in  vain  it  was  that  they  were 
called  the  posterity  of  Abraham,  or  that  ever  they  had 
received  the  law,  or  form  of  right  religion  from  God. 
That  we  may  the  better  feel  it  in  ourselves,  the  temptation, 
I  say,  was  even  such,  as  if  God  should  utterly  destroy  all 
order  and  policy  that  this  day  is  within  his  church — that 


360  Knox. 

the  true  preaching  of  the  word  should  be  suppressed — 
the  right  use  of  sacraments  abolished — idolatry  and  pa- 
pistical abomination  erected  up  again ;  and  therewith, 
that  our  bodies  should  be  taken  prisoners  by  Turks,  or 
other  manifest  enemies  of  God,  and  of  all  godliness. 
Such,  I  say,  was  their  temptation ;  how  notable  then  is 
this  their  confession  that  in  bondage  they  make,  name- 
ly, That  they  will  remember  God  only;  although  he 
has  appeared  to  turn  his  face  from  them,  they  will  remem- 
ber his  name,  and  will  call  to  mind  the  deliverance  pro- 
mised ! 

Hereof  have  we  to  consider,  what  is  our  duty,  if  God 
bring  us  to  the  like  extremity,  as  for  our  offences  and  un- 
thankfulness  justly  he  may.  This  confession  is  not  the 
fair  flattering  words  of  hypocrites,  lying  and  bathing  in 
their  pleasures;  but  it  is  the  mighty  operation  of  the 
Spirit  of  God,  who  leaves  not  his  own  destitute  of  some 
comfort,  in  their  most  desperate  calamities.  This  then  is 
our  duty,  not  only  to  confess  our  God  in  time  of  peace 
and  quietness,  but  he  chiefly  craves,  that  we  avow  him  in 
the  midst  of  his  and  our  enemies;  and  this  is  not  in  us  to 
do,  but  it  behoves  that  the  Spirit  of  God  work  in  us,  above 
all  power  of  nature;  and  thus  we  ought  earnestly  to  medi- 
tate before  the  battle  rise  more  vehement,  which  appears 
not  to  be  far  off.  But  now  must  we  somewhat  more  deeply 
consider  these  judgments  of  God. 

This  people  dealt  with  thus,  as  we  have  heard,  were  the 
only  people  upon  the  face  of  the  earth  to  whom  God  was 
rightly  known ;  among  them  only  were  his  laws,  statutes, 
ordinances,  and  sacrifices,  used  and  put  in  practice;  they 
only  invocated  his  name;  and  to  them  alone  had  he  pro- 
mised his  protection  and  assistance.  What  then  should  be 
the  cause,  that  he  should  give  them  over  unto  this  great 
reproach;  and  bring  them  into  such  extremity  that  his  own 
name,  in  them,  should  be  blasphemed?  The  prophet 
Ezekiel,  who  saw  this  horrible  destruction,  forespoken  by 
Isaiah,  put  into  just  execution,  gives  an  answer  in  these 
words,  "  I  gave  unto  them  laws  that  were  good,  in  the 
which  whosoever  should  walk,  should  live  in  them;  but 
they  would  not  walk  in  my  ways,  but  rebelled  against  me; 
and  therefore,  I  have  given  unto  them  laws  that  are  not 
good,  and  judgments,  in  the  which  they  shall  not  live." 
(Ezek.  xx.)  The  writers  of  the  books  of  Kings  and  Chron- 
icles declare  this  in  more  plain  words,  saying,  "  The  Lord 


A  Sermon  on  Isaiah  xxvi.  361 

sent  unto  them  his  prophets,  rising  early,  desiring  of  them 
to  return  unto  the  Lord,  and  to  amend  their  wicked  ways, 
for  he  would  have  spared  his  people,  and  his  tabernacle; 
but  they  mocked  his  servants,  and  would  not  return  unto 
the  Lord  their  God  to  walk  in  his  ways."  (2  Kings  xvii.) 
Yea,  Judah  itself  kept  not  the  precepts  of  the  Lord  God, 
but  walked  in  the  manners  and  ordinances  of  Israel ;  that 
is,  of  such  as  then  had  declined  to  idolatry  from  the  days 
of  Jeroboam :  and  therefore,  the  Lord  God  abhorred  the 
whole  seed  of  Israel,  that  is,  the  whole  body  of  the  people ; 
he  punished  them,  and  gave  them  into  the  hands  of  those 
that  spoiled  them,  and  so  he  cast  them  out  from  his  pre- 
sence. 

Hereof  it  is  evident,  that  their  disobedience  unto  God, 
and  unto  the  voices  of  his  prophets,  was  the  cause  of  their 
destruction.  Now  have  we  to  take  heed  how  we  should 
use  the  good  laws  of  God ;  that  is,  his  will  revealed  unto 
us  in  his  word;  and  that  order  of  justice,  which  by  him, 
for  the  comfort  of  man,  is  established  amongst  men. 
There  is  no  doubt  but  that  obedience  is  the  most  accept- 
able sacrifice  unto  God,  and  that  which  above  all  things 
he  requires;  so  that  when  he  manifests  himself  by  his 
word,  men  should  follow  according  to  their  vocation  and 
commandment.  Now  so  it  is,  that  God,  by  that  great 
Pastor  our  Lord  Jesus,  now  manifestly  in  his  word  calls 
us  from  all  impiety,  as  well  of  body  as  of  mind,  to  holiness 
of  life,  and  to  his  spiritual  service;  and  for  this  purpose 
he  has  erected  the  throne  of  his  mercy  among  us,  the  true 
preaching  of  his  word,  together  with  the  right  administra- 
tion of  his  sacraments:  but  what  our  obedience  is,  let 
every  man  examine  his  own  conscience,  and  consider  what 
statutes  and  laws  we  would  have  to  be  given  unto  us. 

Wouldst  thou,  O  Scotland!  have  a  king  to  reign  over 
thee  in  justice,  equity,  and  mercy?  Subject  thou  thyself  to 
the  Lord  thy  God,  obey  his  commandments,  and  magnify 
thou  the  word  that  calleth  unto  thee,  "  This  is  the  way, 
walk  in  it;"  (Isa.  xxx.)  and  if  thou  wilt  not,  flatter  not 
thyself;  the  same  justice  remains  this  day  in  God  to 
punish  thee,  Scotland,  and  thee  Edinburgh  especially, 
which  before  punished  the  land  of  Judah,  and  the  city  of 
Jerusalem.  Every  realm  or  nation,  saith  the  prophet 
Jeremiah,  that  likewise  offendeth,  shall  be  likewise  pun- 
ished. (Jer.  ix.)  But  if  thou  shalt  see  impiety  placed  in 
the  seat  of  justice  above  thee,  so  that  in  the  throne  of 
33* 


362  Knox. 

God  (as  Solomon  complains,  Eccles.  iii.)  reigns  nothing 
but  fraud  and  violence,  accuse  thine  own  ingratitude  and 
rebellion  against  God;  for  that  is  the  only  cause  why 
God  takes  away  "the  strong  man  and  the  man  of  war, 
the  judge  and  the  prophet,  the  prudent  and  the  aged,  the 
captain  and  the  honourable,  the  counsellor  and  the  cunning 
artificer;  and  I  will  appoint,  saith  the  Lord,  children  to 
be  their  princes,  and  babes  shall  rule  over  them.  Children 
are  extortioners  of  my  people,  and  women  have  rule  over 
them."  Isa.  iii. 

If  these  calamities,  I  say,  apprehend  us,  so  that  we  see 
nothing  but  the  oppression  of  good  men,  and  of  all  godli- 
ness, and  that  wicked  men  without  God  reign  above  us;  let 
us  accuse  and  condemn  ourselves,  as  the  only  cause  of  our 
own  miseries.  For  if  we  had  heard  the  voice  of  the  Lord 
our  God,  and  given  upright  obedience  unto  the  same,  God 
would  have  multiplied  our  peace,  and  would  have  re- 
warded our  obedience  before  the  eyes  of  the  world.  But 
now  let  us  hear  what  the  prophet  saith  further:  "The  dead 
shall  not  live,"  saith  he,  "neither  shall  the  tyrants,  nor  the 
dead  arise,  because  thou  hast  visited  and  scattered  them, 
and  destroyed  all  their  memory,"  verse  14. 

From  this  14th  verse,  unto  the  end  of  the  19th,  it  ap- 
pears, that  the  prophet  observes  no  order;  yea,  that  he 
speaks  things  directly  repugning*  one  to  another;  for,Jirst, 
he  saith,  "The  dead  shall  not  live:"  afterwards,  he  affirms, 
"Thy  dead  men  shall  live."  Secondly,  he  saith,  "Thou 
hast  visited  and  scattered  them,  and  destroyed  all  their 
memory."  Immediately  after,  he  saith,  "Thou  hast  in- 
creased thy  nation,  O  Lord,  thou  hast  increased  thy  nation. 
They  have  visited  thee,  and  have  poured  forth  a  prayer 
before  thee." 

Who,  I  say,  would  not  think,  that  these  are  things  not 
only  spoken  without  good  order  and  purpose,  but  also  mani- 
festly repugning  one  to  another?  For  to  live,  and  not  to 
live,  to  be  so  destroyed  that  no  memorial  remains,  and  to 
be  so  increased  that  the  coasts  of  the  earth  shall  be  re- 
plenished, seems  to  import  plain  contradiction.  For  re- 
moving of  this  doubt,  and  for  better  understanding;  the 
prophet's  mind,  we  must  observe,  that  the  prophet  had 
to  do  with  divers  sorts  of  men;  he  had  to  do  with  the 
conjured f  and  manifest  enemies  of  God's  people,  the 
Chaldeans  or  Babylonians ;  even  so,  such  as  profess  Christ 
*  Opposing.  t  Combined. 


A  Sermon  on  Isaiah  xxvi.  363 

Jesus  have  to  do  with  the  Turks  and  Saracens.  He  had 
to  do  with  the  seed  of  Abraham,  whereof  there  were  three 
sorts.  The  ten  tribes  were  all  degenerated  from  the  true 
worshipping  of  God,  and  corrupted  with  idolatry,  as  this 
day  are  our  pestilent  papists  in  all  realms  and  nations; 
there  rested  only  the  tribe  of  Judah  at  Jerusalem,  where 
the  form  of  true  religion  was  observed,  the  law  taught,  and 
the  ordinances  of  God  outwardly  kept.  But  yet  there  were 
in  that  body,  I  mean,  in  the  body  of  the  visible  church,  a 
great  number  that  were  hypocrites,  as  this  day  yet  are 
among  us  that  profess  the  Lord  Jesus,  and  have  refused 
papistry;  also  not  a  few  that  were  licentious  livers;  some 
that  turned  their  back  to  God,  that  is,  had  forsaken  all  true 
religion ;  and  some  that  lived  a  most  abominable  life,  as 
Ezekiel  saith  in  his  vision;  and  yet  there  were  some  godly, 
as  a  few  wheat-corns  oppressed*  and  hid  among  the  multi- 
tude of  chaff:  now,  according  to  this  diversity,  the  prophet 
keeps  divers  purposes,  and  yet  in  most  perfect  order. 

And  first,  after  the  first  part  of  the  complaint  of  the 
afflicted  as  we  have  heard,  in  vehemency  of  spirit  he  bursts 
forth  against  all  the  proud  enemies  of  God's  people,  against 
all  such  as  trouble  them,  and  against  all  such  as  mock  and 
forsake  God,  and  saith,  "  The  dead  shall  not  live,  the 
proud  giants  shall  not  rise;  thou  hast  scattered  them,  and 
destroyed  their  memorial."  In  which  words  he  contends 
against  the  present  temptation  and  dolorous  state  of  God's 
people,  and  against  the  insolent  pride  of  such  as  oppressed 
them;  as  if  the  prophet  should  say,  O  ye  troublers  of 
God's  people!  howsoever  it  appears  to  you  in  this  your 
bloody  rage,  that  God  regards  not  your  cruelty,  nor  con- 
siders what  violence  you  do  to  his  poor  afflicted,  yet  shall 
you  be  visited,  yea,  your  carcases  shall  fall  and  lie  as 
stinking  carrion  upon  the  face  of  the  earth,  you  shall  fall 
without  hope  of  life,  or  of  a  blessed  resurrection;  yea, 
howsoever  you  gather  your  substance,  and  augment  your 
families,  you  shall  be  so  scattered,  that  you  shall  leave  no 
memorial  of  you  to  the  posterities  to  come,  but  that  which 
shall  be  execrable  and  odious. 

Hereof  the  tyrants  have  their  admonition,  and  the  af- 
flicted church  inestimable  comfort:  the  tyrants  that  oppress, 
shall  receive  the  same  end  which  they  did  who  have  passed 
before;  that  is,  they  shall  die  and  fall  with  shame,  without 

*  Covered  over,  weighed  down. 


364  Knox. 

hope  of  resurrection,  as  is  aforesaid.  Not  that  they  shall 
not  arise  to  their  own  confusion  and  just  condemnation;  but 
that  they  shall  not  recover  power,  to  trouble  the  servants 
of  God ;  neither  yet  shall  the  wicked  arise,  as  David  saith, 
in  the  counsel  of  the  just.  Now  the  wicked  have  their 
councils,  their  thrones,  and  finally  handle*  (for  the  most 
part)  all  things  that  are  upon  the  face  of  the  earth ;  but  the 
poor  servants  of  God  are  reputed  unworthy  of  men's  pre- 
sence, envied  and  mocked;  yea,  they  are  more  vile  before 
these  proud  tyrants,  than  is  the  very  dirt  and  mire  which  is 
trodden  under  foot.  But  in  that  glorious  resurrection,  this 
state  shall  be  changed ;  for  then  shall  such  as  now,  by  their 
abominable  living  and  cruelty,  destroy  the  earth,  and  mo- 
lest God's  children,  see  Him  whom  they  have  pierced; 
they  shall  see  the  glory  of  such  as  now  they  persecute,  to 
their  terror  and  everlasting  confusion.  The  remembrance 
hereof  ought  to  make  us  patient  in  the  days  of  affliction,  and 
"so  to  comfort  us,  that  when  we  see  tyrants  in  their  blind 
rage  tread  under  foot  the  saints  of  God,  we  despair  not 
utterly,  as  if  there  were  neither  wisdom,  justice,  nor  power 
above  in  the  heavens,  to  repress  such  tyrants,  and  to  re- 
dress the  dolours  of  the  unjustly  afflicted.  No,  brethren,  let 
us  be  assured,  that  the  right  hand  of  the  Lord  will  change 
the  state  of  things  that  are  most  desperate.  In  our  God 
there  is  wisdom  and  power,  in  a  moment  to  change  the  joy 
and  mirth  of  our  enemies  into  everlasting  mourning,  and 
our  sorrows  into  joy  and  gladness  that  shall  have  no  end. 

Therefore,  in  these  apparent  calamities,  (and  marvel  not 
that  I  say  apparent  calamities,  for  he  that  sees  not  a  fire  is 
begun,  that  shall  burn  more  than  we  look  for,  unless  God 
of  his  mercy  quench  it,f  is  more  than  blind,)  let  us  not  be 
discouraged,  but  with  unfeigned  repentance  let  us  return  to 
the  Lord  our  God ;  let  us  accuse  and  condemn  our  former 
negligence,  and  steadfastly  depend  upon  his  promised  de- 
liverance; so  shall  our  temporal  sorrows  be  converted  into 
everlasting  joy.  The  doubt  that  might  be  moved  concern- 
ing the  destruction  of  those  whom  God  exalteth,  shall  be 
discussed,  if  time  will  suffer,  after  we  have  passed  through- 
out the  text.  The  prophet  now  proceeds,  and  saith,  "  Thou 
hast  increased  the  nations,  O  Lord,  thou  hast  increased 
the  nations;  thou   art  made  glorious,  thou  hast  enlarged 

*  Manage. 

t  Alluding  to  the  political  troubles  of  that  day. 


A  Sermon  on  Isaiah  xxvi.  365 

all  the  coasts  of  the  earth.     Lord,  in  trouble,"  &c.  verses 
15,  16. 

In  these  words  the  prophet  gives  consolation  to  the 
afflicted,  assuring  them,  that  how  horrible  soever  the  deso- 
lation should  be,  yet  should  the  seed  of  Abraham  be  so 
multiplied,  that  it  should  replenish  the  coasts  of  the  earth ; 
yea,  that  God  should  be  more  glorified  in  their  affliction, 
than  he  was  during  the  time  of  their  prosperity.  This 
promise,  no  doubt,  was  incredible  when  it  was  made;  for 
who  could  have  been  persuaded,  that  the  destruction  of 
Jerusalem  should  have  been  the  means  whereby  the  nation 
of  the  Jews  should  have  been  increased?  seeing  that  much 
rather  it  appeared,  that  the  overthrow  of  Jerusalem  should 
have  been  the  very  abolishing  of  the  seed  of  Abraham:  but 
we  must  consider,  to  what  end  it  was  that  God  revealed 
himself  to  Abraham,  and  what  is  contained  in  the  promise 
of  the  multiplication  of  his  seed,  and  the  benediction  pro- 
mised thereto. 

First,  God  revealed  himself  to  Abraham,  to  let  all  flesh 
understand,  by  the  means  of  his  word,  that  God  first 
called  man,  and  revealed  himself  unto  him;  that  flesh 
can  do  nothing  but  rebel  against  God;  for  Abraham,  no 
doubt,  was  an  idolater,  before  God  called  him  from  Ur 
of  the  Chaldees.  The  promise  was  made,  that  the  seed 
of  Abraham  should  be  multiplied  as  the  stars  of  heaven, 
and  as  the  sand  of  the  sea;  which  is  not  simply  to  be  un- 
derstood of  his  natural  seed,  although  it  was  sometimes 
greatly  increased ;  but  rather  of  such  as  should  become 
the  spiritual  seed  of  Abraham,  as  the  apostle  speaks. 
Now,  if  we  be  able  to  prove,  that  the  right  knowledge  of 
God,  his  wisdom,  justice,  mercy,  and  power,  were  more 
amply  declared  in  their  captivity,  than  at  any  time  before, 
then  we  cannot  deny  but  that  God,  even  when  to  man's 
judgment  he  had  utterly  rased  them  from  the  face  of  the 
earth,  did  increase  the  nation  of  the  Jews,  so  that  he  was 
glorified  in  them,  and  extended  the  coasts  of  the  earth, 
for  their  habitation.  And,  for  the  better  understanding 
hereof,  let  us  shortly  try  the  histories  from  their  captivity 
to  their  deliverance:  and  after  the  same,  to  the  coming  of 
the  Messiah. 

No  doubt  satan  intended,  by  the  dispersion  of  the  Jews, 
so  to  have  profaned  the  whole  seed  of  Abraham,  that 
among  them  neither  should  have  remained  the  true  know- 
ledge of  God,  nor  yet  the  spirit  of  sanctification,  but  that 


366  Knox. 

all  should  have  come  to  a  like  contempt  of  God.     For,  I 
pray  you,  for  what  purpose  was  it,  that  Daniel  and  his 
fellows  were  taken  into  the  king's  court,  were  commanded 
to  be  fed  at  the  king's  table,  and  were  put  to  the  schools 
of  their  diviners,  soothsayers,  and  astrologers?     It  may  be 
thought  that  it  proceeded  of  the  king's  humanity,  and  of  a 
zeal  which  he  had,  that  they  should  be  brought  up  in  vir- 
tue and  good  learning;  and  I  doubt  not  but  it  was  so  un- 
derstood by  a  great  number  of  the  Jews.     But  the  secret 
practice  of  the  devil  was  understood  by  Daniel,  when  he 
refused  to  defile  himself  with  the  king's  meat,  which  was 
forbidden  to  the  seed  of  Abraham  in  the  law  of  their  God. 
Well,  God  began  shortly  after  to  show  himself  mindful  of 
his  promise  made  by  his  prophet,  and  to  trouble  Nebuchad- 
nezzar himself,  by  showing  to  him  a  vision  in  his  dream ; 
which  the  more  troubled  him,  because  he  could  not  forget 
the  terror  of  it,  neither  yet  could  he  remember  what  the 
vision  and  the  parts  thereof  were.    Whereupon  were  called 
all  the  diviners,  and  interpreters  of  dreams,  and  soothsay- 
ers, of  whom  the  king  demanded,  if  they  could  let  him  un- 
derstand what  he  had  dreamed:  but  while  they  answered, 
that  such  a  question  used  not  to  be  demanded  of  any  sooth- 
sayer or  magician,  for  the  resolution  thereof  only  apper- 
tained to  the  gods,  whose  habitation  was  not  with  men,  the 
charge  was    given,  that   they   all   should  be   slain;  and 
amongst  the  rest,  Daniel,  whose  innocence  the  devil  envied, 
was   sought    to  have   suffered   the  same  judgment.     He 
claimed,  and  asked  time  to  disclose  that  secret;  (I  only 
touch  the  history,  to  let  you  see  by  what  means  God  in- 
creased his  knowledge)  which  being  granted,  the  vision  was 
revealed  unto  him ;  he  shewed  the  same  unto  the  king,  with 
the  true  interpretation  of  it;  adding,  that  the  knowledge 
thereof  came  not  from  the  stars,  but  only  from  the  God  of 
Abraham,  who  alone  was  and  is  the  true  God.     Which 
being  understood,  the  king  burst  forth  in  his  confession, 
saying,  "  Of  a  truth  your  God  is  the  most  excellent  of  all 
gods,  and  he  is  Lord  of  kings,  and  only  he  that  reveal- 
eth   secrets,   seeing  that  thou  couldst   open  this  secret." 
And  when  Nebuchadnezzar  after  that,  being  puffed  up  with 
pride  by  the  counsel  of  his  wicked  nobility,  would  make 
an  image,  before  which  he  would  that  all  tongues  and  na- 
tions subject  to  him  should  make  adoration;  and  when 
Shadrach,  Meshach,  and  Abed-nego,  would  not  obey  his  un- 
just commandment,  and  so  were  cast  into  the  flaming  fur- 


A  Sermon  on  Isaiah  xxvi.  367 

nace  of  fire ;  and  yet  by  God's  angels  were  so  preserved, 
that  no  smell  of  fire  remained  on  their  persons  or  gar- 
ments; this  same  king  gave  a  more  notable  confession,  say- 
ing, "  The  Lord  God  of  Shadrach,  Meshach,  and  Abed- 
nego,  is  to  be  praised,  who  hath  sent  his  angels,  and  de- 
livered his  worshippers  that  put  trust  in  him,  who  have 
done  against  the  king's  commandment;  who  have  rather 
given  their  own  bodies  to  torment,  than  that  they  would 
worship  another  god,  except  their  own  God.  By  me  there- 
fore is  there  made  a  decree,  that  whosoever  shall  blas- 
pheme the  God  of  Shadrach,  Meshach,  and  Abed-nego,  he 
shall  be  cut  in  pieces,  and  his  house  shall  be  made  detesta- 
able."  Dan.  iii. 

Thus  we  see  how  God  began,  even  almost  in  the  begin- 
ning of  their  captivity,  to  notify  his  name,  to  multiply  his 
knowledge,  and  set  forth  as  well  his  power  as  his  wisdom, 
and  true  worshipping,  by  those  that  were  taken  prisoners, 
yea,  that  were  despised,  and  of  all  men  contemned;  so 
that  the  name  and  fear  of  the  God  of  Abraham  was  never 
before  notified  to  so  many  realms  and  nations.  This  won- 
drous work  of  God  proceeded  from  one  empire  to  another; 
for  Daniel  being  promoted  to  great  honour  by  Darius  king 
of  the  Persians  and  Medes,  fell  into  a  desperate  danger; 
for  he  was  committed  to  prison  among  lions  because  he 
was  found  breaking  the  king's  injunction;  not  that  the 
king  desired  the  destruction  of  God's  servants,  but  be- 
cause the  corrupt  idolaters,  who  in  hatred  of  Daniel  had 
procured  that  law  to  be  made,  urged  the  king  against  his 
nature;  but  God,  by  his  angel,  stopped  the  lions'  mouths, 
and  so  preserved  his  servant;  which  being  considered, 
with  the  sudden  destruction  of  Daniel's  enemies  by  the 
same  lions,  king  Darius,  besides  his  own  confession,  wrote 
to  all  people,  tongues,  and  nations,  after  this  form;  "  It  is 
decreed  by  me,  That  in  all  the  dominions  of  my  kingdom, 
men  shall  fear  and  reverence  the  God  of  Daniel,  because 
he  is  the  Living  God,  abiding  for  ever,  whose  kingdom 
shall  not  be  destroyed,  and  his  dominion  remaineth;  who 
saveth  and  delivereth,  and  sheweth  signs  and  wonders  in 
heaven  and  in  earth,  who  hath  delivered  Daniel  from  the 
lions." 

This  knowledge  was  yet  further  increased  in  the  days  of 
Cyrus,  who  giving  freedom  to  the  captives  to  return  to  their 
own  native  country,  gave  this  confession;  "Thus  saith 


368  Knox. 

Cyrus  the  king  of  Persia,  All  the  kingdoms  of  the  earth 
hath  the  Lord  God  of  heaven  given  unto  me,  and  hath 
commanded  me,  that  a  house  be  built  to  him  in  Jerusalem, 
which  is  in  Judah.  Whosoever  therefore  of  you,  that  are 
of  his  people,  let  the  Lord  his  God  be  with  him,  and  let 
him  pass  up  to  Jerusalem,  and  let  him  build  the  house  of 
the  Lord  God  of  Israel;  for  he  only  is  God  that  is  in  Jeru- 
salem." (Ezra  i.)  Time  will  not  suffer  me  to  treat  the 
points  of  this  confession,  neither  yet  did  I  for  that  purpose 
adduce  the  history ;  but  only  to  let  us  see,  how  constantly 
God  kept  his  promise  in  increasing  his  people,  and  in  aug- 
menting his  true  knowledge  beyond  men's  expectation, 
when  both  they  that  were  the  seed  of  Abraham,  and  the 
religion  which  they  professed,  appeared  utterly  to  have 
been  extinguished.  I  say,  he  brought  freedom  out  of  bon- 
dage, light  out  of  darkness,  and  life  out  of  death.  I  am 
not  ignorant,  that  the  building  of  the  temple,  and  the  repa- 
ration of  the  walls  of  Jerusalem,  were  long  stayed,  so  that 
the  work  had  many  enemies;  but  the  hand  of  God  so  pre- 
vailed in  the  end,  that  a  decree  was  made  by  Darius,  (by 
him  I  suppose  that  succeeded  to  Cambyses,)  not  only  that 
all  things  necessary  for  the  building  of  the  temple,  and  for 
the  sacrifices  that  were  to  be  burnt  there,  should  be  minis- 
tered upon  the  king's  charges;  but  also,  that  "  whosoever 
should  hinder  that  work,  or  change  that  decree,  that  a  tree 
should  be  taken  out  of  his  house,  and  that  he  should  be 
hanged  thereupon;  yea,  that  his  house  should  be  made  a 
dunghill,"  (Ezra  vi.);  and  thereto  he  added  a  prayer,  say- 
ing, "  The  God  of  heaven,  who  hath  placed  his  name 
there,  root  out  every  king  and  people,  (O  that  kings  and 
nations  would  understand!)  that  shall  put  his  hand,  either 
to  change  or  to  hurt  this  house  of  God  that  is  in  Jerusa- 
lem." And  so,  in  despite  of  satan,  was  the  temple  built, 
the  walls  repaired,  and  the  city  inhabited;  and  in  the  most 
desperate  dangers  it  was  preserved,  until  the  promised  Mes- 
siah, the  glory  of  the  second  temple,  came,  manifested  him- 
self to  the  world,  suffered  and  rose  again,  according  to  the 
Scriptures;  and  so,  by  sending  forth  his  gospel  from  Jeru- 
salem, replenished  the  earth  with  the  true  knowledge  of 
God ;  and  so  did  God  in  perfection  increase  the  nation,  and 
the  spiritual  seed  of  Abraham. 

Wherefore,  dear  brethren,  we  have  no  small  consolation, 
if  the  state  of  all  things  be  this  day  rightly  considered. 


A  Sermon  on  Isaiah  xxvi.  369 

We  see  in  what  fury  and  rage  the  world,  for  the  most  part, 
is  now  raised,  against  the  poor  church  of  Jesus  Christ, 
unto  which  he  has  proclaimed  liberty,  after  the  fearful 
bondage  of  that  spiritual  Babylon,  in  which  we  have  been 
holden  captives  longer  space  than  Israel  was  prisoner  in 
Babylon  itself:  for  if  we  shall  consider,  upon  the  one  part, 
the  multitude  of  those  that  live  wholly  without  Christ; 
and,  upon  the  other  part,  the  blind  rage  of  the  pestilent 
papists ;  what  shall  we  think  of  the  small  number  of  them 
that  profess  Christ  Jesus,  but  that  they  are  as  a  poor 
sheep,  already  seized  in  the  claws  of  the  lion;  yea,  that 
they,  and  the  true  religion  which  they  profess,  shall  in  a 
moment  be  utterly  consumed? 

But  against  this  fearful  temptation,  let  us  be  armed 
with  the  promise  of  God,  namely,  that  he  will  be  the  pro- 
tector of  his  church;  yea,  that  he  will  multiply  it,  even 
when  to  man's  judgment  it  appears  utterly  to  be  extermi- 
nated. This  promise  has  our  God  performed,  in  the  mul- 
tiplication of  Abraham's  seed,  in  the  preservation  of  it  when 
satan  laboured  utterly  to  have  destroyed  it,  and  in  deliver- 
ance of  the  same,  as  we  have  heard,  from  Babylon.  He 
hath  sent  his  Son  Christ  Jesus,  clad  in  our  flesh,  who  hath 
tasted  of  all  our  infirmities,  (sin  excepted,)  who  hath  pro- 
mised to  be  with  us  to  the  end  of  the  world;  he  hath 
further  kept  promise  in  the  publication,  yea,  in  the  resti- 
tution of  his  glorious  gospel.  Shall  we  then  think  that  he 
will  leave  his  church  destitute  in  this  most  dangerous  age? 
Only  let  us  cleave  to  his  truth,  and  study  to  conform  our 
lives  to  the  same,  and  he  shall  multiply  his  knowledge, 
and  increase  his  people.  But  now  let  us  hear  what  the 
prophet  saith  more: 

"  Lord,  in  trouble  have  they  visited  thee,  they  poured 
out  a  prayer  when  thy  chastening  was  upon  them,"  ver.  16. 
The  prophet  means,  that  such  as  in  the  time  of  quiet- 
ness did  not  rightly  regard  God  nor  his  judgments,  were 
compelled,  by  sharp  corrections,  to  seek  God;  yea,  by 
cries  and  dolorous  complaints  to  visit  him.  True  it  is, 
that  such  obedience  deserves  small  praise  before  men; 
for  who  can  praise,  or  accept  that  in  good  part,  which 
comes  as  it  were  of  mere  compulsion?  And  yet  it  is  rare, 
that  any  of  God's  children  do  give  unfeigned  obedience, 
until  the  hand  of  God  turn  them.  For  if  quietness  and 
prosperity  make  them  not  utterly  to  forget  their  duty,  both 
towards  God  and  man,  as  David  for  a  season,  yet  it  makes 
KNOX.  34 


370  Knox. 

them  careless,  insolent,  and  in  many  things  unmindful 
of  those  things  that  God  chiefly  craves  of  them;  which 
imperfection  being  espied,  and  the  danger  that  thereof 
might  ensue,  our  heavenly  Father  visits  the  sins  of  his 
children,  but  with  the  rod  of  his  mercy,  by  which  they  are 
moved  to  return  to  their  God  to  accuse  their  former  negli- 
gence, and  to  promise  better  obedience  in  all  times  here- 
after; as  David  confessed,  saying,  "Before  I  fell  in  afflic- 
tion I  went  astray,  but  now  will  I  keep  thy  statutes." 

But  yet,  for  the  better  understanding  of  the  prophet's 
mind,  we  may  consider  how  God  doth  visit  man,  and  how 
man  doth  visit  God ;  and  what  difference  there  is  betwixt 
the  visitation  of  God  upon  the  reprobate,  and  his  visitation 
upon  the  chosen. 

God  sometimes  visits  the  reprobate  in  his  hot  displea- 
sure, pouring  upon  them  his  plagues  for  their  long  rebel- 
lion; as  we  have  heard  before,  that  he  visited  the  proud, 
and  destroyed  their  memory.  At  other  times  God  is  said  to 
visit  his  people,  being  in  affliction,  to  whom  he  sends  com- 
fort or  promise  of  deliverance,  as  he  visited  the  seed  of 
Abraham,  when  oppressed  in  Egypt.  And  Zacharias 
said,  that  God  had  visited  his  people,  and  sent  unto  them 
hope  of  deliverance,  when  John  the  Baptist  was  born. 
But  of  none  of  these  visitations  our  prophet  here  speaks, 
but  of  that  only  which  we  have  already  touched;  namely, 
when  God  layeth  his  correction  upon  his  own  children,  to 
call  them  from  the  venomous  breasts  of  this  corrupt  world, 
that  they  suck  not  in  over  great  abundance  the  poison 
thereof;  and  he  doth,  as  it  were,  wean  them  from  their 
mother's  breasts,  that  they  may  learn  to  receive  other 
nourishment.  True  it  is,  that  this  weaning  (or  speaning, 
as  we  term  it)  from  worldly  pleasure,  is  a  thing  strange  to 
the  flesh.  And  yet  it  is  a  thing  so  necessary  to  God's 
children,  that,  unless  they  are  weaned  from  the  pleasures 
of  the  world,  they  can  never  feed  upon  that  delectable 
milk  of  God's  eternal  verity;  for  the  corruption  of  the  one 
either  hinders  the  other  from  being  received,  or  else  so 
troubles  the  whole  powers  of  man,  that  the  soul  can  never 
so  digest  the  truth  of  God  as  he  ought  to  do. 

Although  this  appears  hard,  yet  it  is  most  evident:  for 
what  can  we  receive  from  the  world,  but  that  which  is  in 
the  world?  What  that  is,  the  apostle  John  teaches;  say- 
ing, "  Whatsoever  is  in  the  world,  is  either  the  lust  of  the 
eyes,  the  lust  of  the  flesh,  or  the  pride  of  life."  (1  John  ii.) 


A  Sermon  on  Isaiah  xxvi.  371 

Now,  seeing  that  these  are  not  of  the  Father,  but  of  the 
world,  how  can  it  be,  that  our  souls  can  feed  upon  chastity, 
temperance,  and  humility,  so  long  as  our  stomachs  are 
replenished  with  the  corruption  of  these  vices  1 

Now  so  it  is,  that  flesh  can  never  willingly  refuse  these 
fore-named,  but  rather  still  delights  itself  in  every  one 
of  them;  yea,  in  them  all,  as  the  examples  are  but  too 
evident. 

It  behoves  therefore,  that  God  himself  shall  violently 
pull  his  children  from  these  venomous  breasts,  that  when 
they  lack  the  liquor  and  poison  of  the  world,  they  may  visit 
him,  and  learn  to  be  nourished  of  him.  Oh  if  the  eyes  of 
worldly  princes  should  be  opened,  that  they  might  see  with 
what  humour  and  liquor  their  souls  are  fed,  while  their 
whole  delight  consists  in  pride,  ambition,  and  the  lusts  of 
the  corrupt  flesh !  We  understand  then  how  God  doth 
visit  men,  as  well  by  his  severe  judgments,  as  by  his  mer- 
ciful visitation  of  deliverance  from  trouble,  or  by  bringing 
trouble  upon  his  chosen  for  their  humiliation ;  and  now  it 
remains  to  understand  how  man  visits  God.  Man  doth 
visit  God,  when  he  appears  in  his  presence,  be  it  for  the 
hearing  of  his  word,  or  for  the  participation  of  his  sacra- 
ments ;  as  the  people  of  Israel,  besides  the  observation  of 
their  sabbaths  and  daily  oblations,  were  commanded  thrice 
a-year  to  present  themselves  before  the  presence  of  the 
tabernacle;  and  as  we  do,  and  as  often  as  we  present  our- 
selves to  the  hearing  of  the  word.  For  there  is  the  foot- 
stool, yea,  there  is  the  face  and  throne  of  God  himself, 
wheresoever  the  gospel  of  Jesus  Christ  is  truly  preached, 
and  his  sacraments  rightly  ministered. 

But  men  may  on  this  sort  visit  God  hypocritically ;  for 
they  may  come  for  the  fashion,  they  may  hear  with  deaf 
ears ;  yea,  they  may  understand,  and  yet  never  determine 
with  themselves  to  obey  that  which  God  requires :  and 
let  such  men  be  assured,  that  He  who  searches  the  secrets 
of  hearts  will  be  avenged  of  all  such;  for  nothing  can  be 
more  odious  to  God,  than  to  mock  him  in  his  own  pre- 
sence. Let  every  man  therefore  examine  himself,  with 
what  mind,  and  what  purpose,  he  comes  to  hear  the  word 
of  God ;  yea,  with  what  ear  he  hears  it,  and  what  testi- 
mony his  heart  gives  unto  him,  when  God  commands 
virtue,  and  forbids  impiety. 

Repinest  thou  when  God  requires  obedience?  Thou 
nearest    to    thine    own    condemnation.     Mockest  thou  at 


372  Knox. 

God's  threatenings?  Thou  shalt  feel  the  weight  and  truth 
of  them,  albeit  too  late,  when  flesh  and  blood  cannot 
deliver  thee  from  his  hand.  But  the  visitation  whereof 
our  prophet  speaks,  is  only  proper  to  the  sons  of  God,  who, 
in  the  time  when  God  takes  from  them  the  pleasures  of  the 
world,  or  shows  his  angry  countenance  unto  them,  have 
recourse  unto  him,  and,  confessing  their  former  negligence, 
with  troubled  hearts,  cry  for  his  mercy.  This  visitation 
is  not  proper  to  all  the  afflicted,  but  appertains  only  to 
God's  children:  for  the  reprobates  can  never  have  access 
to  God's  mercy  in  time  of  their  tribulation,  and  that  because 
they  abuse  his  long  patience,  as  well  as  the  manifold  bene- 
fits they  receive  from  his  hands;  for  as  the  same  prophet 
heretofore  saith,  "  Let  the  wicked  obtain  mercy,  yet  shall 
he  never  learn  wisdom,  but  in  the  land  of  righteousness," 
that  is,  where  the  true  knowledge  of  God  abounds,  "  he 
will  do  wickedly."  Which  is  a  crime  above  all  others 
abominable  ;  for  to  what  end  is  it  that  God  erects  his 
throne  among  us,  but  that  we  should  fear  him?  Why 
does  he  reveal  his  holy  will  unto  us,  but  that  we  should 
obey  it?  Why  does  he  deliver  us  from  trouble,  but  that 
we  should  be  witnesses  unto  the  world,  that  he  is  gracious 
and  merciful? 

Now,  when  men  hearing  their  duty,  and  knowing  what 
God  requires  of  them,  do  malapertly  fight  against  all  equity 
and  justice,  what,  I  pray  you,  do  they  else,  but  make 
manifest  war  against  God  ?  Yea,  when  they  have  received 
from  God  such  deliverance,  that  they  cannot  deny  but  that 
God  himself  hath  in  his  great  mercy  visited  them,  and  yet 
they  continue  wicked  as  before;  what  deserve  they  but 
effectually  to  be  given  over  unto  a  reprobate  sense,  that 
they  may  headlong  run  to  ruin,  both  of  body  and  soul  ? 
It  is  almost  incredible  that  a  man  should  be  so  enraged 
against  God,  that  neither  his  plagues,  nor  yet  his  mercy 
showed,  should  move  him  to  repentance;  but  because  the 
Scriptures  bear  witness  of  the  one  and  the  other,  let  us 
cease  to  marvel,  and  let  us  firmly  believe,  that  such  things 
as  have  been,  are  even  at  present  before  our  eyes,  albeit 
many,  blinded  by  affection,  cannot  see  them. 

Ahab,  as  it  is  written  in  the  book  of  the  Kings,  received 
many  notable  benefits  of  the  hand  of  God,  who  visited 
him  in  divers  sorts,  sometimes  by  his  plagues,  sometimes 
by  his  word,  and  sometimes  by  his  merciful  deliverance. 
He  made  him  king,  and,  for  the  idolatry  used  by  him  and 


A  Sermon  on  Isaiah  xxvi.  373 

his  wife,  he  plagued  the  whole  of  Israel  by  famine ;  he 
revealed  to  him  his  will,  and  true  religion,  by  the  prophet 
Elijah ;  he  gave  unto  him  sundry  deliverances,  but  one 
most  special,  when  proud  Benhadad  came  to  besiege 
Samaria,  and  was  not  content  to  receive  Ahab's  gold, 
silver,  sons,  daughters,  and  wives,  but  also  required,  that 
his  servants  should  have  at  their  pleasure  whatsoever  was 
delectable  in  Samaria.  True  it  is,  that  his  elders  and 
people  willed  him  not  to  hear  the  proud  tyrant,  but  who 
made  unto  him  the  promise  of  deliverance?  And  who 
appointed  and  put  his  army  in  order?  Who  assured  him 
of  victory?  The  prophet  of  God  only,  who  assured  him, 
that  by  the  servants  of  the  princes  of  the  provinces,  who 
in  number  were  only  two  hundred  thirty-and-two,  he 
should  defeat  the  great  army,  in  which  there  were  two-and- 
thirty  kings,  with  all  their  forces.  And  as  the  prophet  of 
God  promised,  so  it  came  to  pass  ;  victory  was  obtained, 
not  once  only,  but  twice,  and  that  by  the  merciful  visitation 
of  the  Lord. 

But  how  did  Ahab  visit  God  again  for  his  great  benefit 
received?  Did  he  remove  his  idolatry?  Did  he  correct  his 
idolatrous  wife  Jezebel?  No,  we  find  no  such  thing;  but 
the  one  and  the  other  we  find  to  have  continued  and 
increased  in  their  former  impiety :  but  what  was  the  end 
thereof?  The  last  visitation  of  God  was,  that  dogs  licked 
the  blood  of  the  one,  and  did  eat  the  flesh  of  the  other. 
In  few  words  then  we  understand,  what  difference  there 
is  betwixt  the  visitation  of  God  upon  the  reprobate,  and 
his  visitation  upon  his  chosen.  The  reprobate  are  visited, 
but  never  truly  humbled,  nor  yet  amended ;  the  chosen 
being  visited,  they  sob,  and  they  cry  unto  God  for  mercy; 
which  being  obtained,  they  magnify  God's  name,  and 
afterwards  manifest  the  fruits  of  repentance.  Let  us  there- 
fore that  hear  these  judgments  of  our  God,  call  for  the 
assistance  of  his  Holy  Spirit,  that  howsoever  it  pleaseth 
him  to  visit  us,  we  may  stoop  under  his  merciful  hands, 
and  unfeignedly  cry  to  him  when  he  corrects  us;  and  so 
shall  we  know  in  experience,  that  our  cries  and  complaints 
were  not  in  vain.  But  let  us  hear  what  the  prophet  saith 
further: 

"  Like  as  a  woman  with  child,  that  draweth  near  her 

travail,  is  in  sorrow,  and  crieth  in  her  pains,  so  have  we 

been  in  thy  sight,  O  Lord;  we  have  conceived,  we  have 

borne  in  vain,  as  though  we  should  have  brought  forth  the 

34* 


374  Knox. 

wind.  Salvations  were  not  made  to  the  earth,  neither  did 
the  inhabitants  of  the  earth  fall,"  verses  17,  18. 

This  is  the  second  part  of  the  prophet's  complaint,  in 
which  he,  in  the  person  of  God's  people,  complains,  that 
of  their  great  affliction  there  appeared  no  end.  This  same 
similitude  is  used  by  our  Master  Jesus  Christ ;  for  when 
he  speaks  of  the  troubles  of  his  church,  he  compares  them 
to  the  pains  of  a  woman  travailing  in  child-birth.  But  it 
is  to  another  end  ;  for  there  he  promises  exceeding  and 
permanent  joy  after  a  sort,  though  it  appear  trouble.  But 
here  is  the  trouble  long  and  vehement,  albeit  the  fruit  of 
it  was  not  suddenly  espied.  He  speaks  no  doubt  of  that 
long  and  dolorous  time  of  their  captivity,  in  which  they 
continually  laboured  for  deliverance,  but  obtained  it  not 
before  the  complete  end  of  seventy  years.  During  which 
time,  the  earth,  that  is,  the  land  of  Judah,  which  some- 
times was  sanctified  unto  God,  but  was  then  given  to  be 
profaned  by  wicked  people,  got  no  help,  nor  perceived  any 
deliverance:  for  the  inhabitants  of  the  world  fell  not;  that 
is,  the  tyrants  and  oppressors  of  God's  people  were  not 
taken  away,  but  still  remained  and  continued  blasphemers 
of  God,  and  troublers  of  his  church.  But  because  I  per- 
ceive the  hours  to  pass  more  swiftly  than  they  have  seemed 
at  other  times,  I  must  contract  that  which  remains  of  this 
text  into  certain  points. 

The  prophet  first  contends  against  the  present  despair; 
afterwards  he  introduces  God  himself  calling  upon  his 
people;  and,  last  of  all,  he  assures  his  afflicted,  that  God 
will  come,  and  require  account  of  all  the  blood-thirsty 
tyrants  of  the  earth. 

First,  Fighting  against  the  present  despair,  he  saith, 
"  Thy  dead  shall  live,  even  my  body  (or  with  my  body) 
shall  they  arise;  awake  and  sing,  ye  that  dwell  in  the 
dust;  for  thy  dew  is  as  the  dew  of  herbs,"  verse  19. 

The  prophet  here  pierces  through  all  impediments  that 
nature  could  object;  and,  by  the  victory  of  faith,  he  over- 
comes, not  only  the  common  enemies,  but  the  great  and 
last  enemy  of  all,  death  itself;  for  this  would  he  say, 
Lord,  I  see  nothing  for  thy  chosen,  but  misery  to  follow 
misery,  and  one  affliction  to  succeed  another;  yea,  in  the 
end,  I  see,  that  death  shall  devour  thy  dearest  children. 
But  yet,  O  Lord  !  I  see  thy  promise  to  be  true,  and  thy 
love  to  remain  towards  thy  chosen,  even  when  death 
appears  to  have  devoured  them:  "  For  thy  dead  shall  live, 


A  Sermon  on  Isaiah  xxvi.  375 

yea,  not  only  shall  they  live,  but  my  very  dead  carcase 
shall  arise;"  and  so  I  see  honour  and  glory  to  succeed  this 
temporal  shame,  I  see  permanent  joy  to  come  after  trou- 
ble, order  to  spring  out  of  this  terrible  confusion  ;  and, 
finally,  I  see  that  life  shall  devour  death,  so  that  death 
shall  be  destroyed,  and  so  thy  servants  shall  have  life. 
This,  I  say,  is  the  victory  of  faith,  when  to  the  midst  of 
death,  through  the  light  of  God's  word,  the  afflicted  see 
life.  Hypocrites,  in  the  time  of  quietness  and  prosperity, 
can  generally  confess,  that  God  is  true  to  his  promises; 
but  bring  them  to  the  extremity,  and  there  the  hypocrite 
ceases  further  to  trust  in  God,  than  he  seeth  natural  means, 
whereby  God  useth  to  work.  But  the  true  faithful,  when 
all  hope  of  natural  means  fail,  flee  to  God  himself,  and  to 
the  truth  of  his  promise,  who  is  above  nature;  yea,  whose 
works  are  not  so  subject  to  the  ordinary  course  of  nature, 
that  when  nature  fails,  his  power  and  promise  fail  also 
therewith. 

Let  us  further  observe,  That  the  prophet  here  speaks 
not  of  all  the  dead  in  general,  but  saith,  "Thy  dead,  O 
Lord,  shall  live :"  in  which  words  he  makes  a  difference 
betwixt  those  that  die  in  the  Lord,  and  those  that  die  in 
their  natural  corruption,  and  in  the  old  Adam.  Die  in 
the  Lord  can  none,  except  those  that  live  in  him,  (I  mean, 
of  those  that  attain  to  the  years  of  discretion ;)  and  none 
live  in  him,  but  those  that,  with  the  apostle,  can  say,  "  I 
live,  and  yet  not  I,  but  Christ  Jesus  that  dwelleth  in  me : 
the  life  that  I  now  live,  [  have  by  the  faith  of  the  Son  of 
God."  (Gal.  ii.)  Not  that  I  mean,  that  the  faithful  have 
at  all  hours  such  a  sense  of  the  life  everlasting,  that  they 
fear  not  the  death  and  the  troubles  of  this  life;  no,  not 
so;  for  the  faith  of  God's  children  is  weak,  yea,  and  in 
many  things  imperfect.  But  I  mean,  that  such  as  in 
death,  and  after  death  shall  live,  must  communicate  in 
this  life  with  Jesus  Christ,  and  must  be  regenerated  by 
the  seed  of  life ;  that  is,  by  the  word  of  the  everlasting 
God,  which  whosoever  despises,  refuses  life  and  joy  ever- 
lasting. 

The  prophet  transfers  all  the  promises  of  God  to  him- 
self, saying,  "Even  my  dead  body  shall  arise;"  and  im- 
mediately after,  gives  commandment  and  charge  to  the 
dwellers  in  the  dust,  that  is,  to  the  dead  carcases  of  those 
that  were  departed,  (for  the  spirit  and  soul  of  man  dwells 
not  in    the  dust,)  "  That  they  should  awake,  that  they 


376  Knox. 

should  sing  and  rejoice;"  for  they  should  arise  and  spring 
up  from  the  earth,  even  as  the  herbs  do,  after  they  have 
received  the  dew  from  above. 

Time  will  not  suffer  that  these  particulars  be  so  largely 
treated  as  they  ought,  and  as  I  gladly  would  do ;  there- 
fore let  us  consider,  that  the  prophet,  in  transferring  the 
power  and  promise  of  God  to  himself,  does  not  vindicate* 
to  himself  any  particular  prerogative  above  the  people  of 
God,  as  that  he  alone  should  live  and  arise,  and  not  they 
also ;  but  he  does  it,  to  let  them  understand  that  he 
taught  a  doctrine  whereof  he  was  certain ;  yea,  and 
whereof  they  should  have  experience  after  his  death.  As 
if  he  should  say,  My  words  appear  to  you  now  to  be 
incredible,  but  the  day  will  come,  that  I  shall  be  taken 
from  you,  my  carcase  shall  be  inclosed  in  the  bosom  of  the 
earth  ;  and  you  shall  be  led  away  captives  to  Babylon, 
where  you  shall  remain  many  days  and  years,  as  it  were 
buried  in  your  sepulchres. 

But  then  call  to  mind  what  I  said  unto  you  before 
hand,  that  my  body  shall  arise ;  even  so  shall  you  rise 
from  your  graves  out  of  Babylon,  and  be  restored  to  your 
own  country,  and  city  of  Jerusalem;  this,  I  doubt  not,  is 
the  true  meaning  of  the  prophet.  The  charge  that  he 
gives  to  the  dwellers  in  the  dust,  is  to  express  the  power 
of  God's  word,  whereby  he  not  only  gives  life,  where  death 
apparently  had  prevailed ;  but  also,  by  it,  he  calls  things 
that  are  not,  even  as  though  they  were.  True  it  is,  that  the 
prophet  Isaiah  saw  not  the  destruction  of  Jerusalem, 
much  less  could  he  see  the  restitution  of  it  with  his  corpo- 
real eyes;  but  he  leaves  this,  as  it  were,  in  testament  with 
them — that  when  they  were  in  the  extremity  of  all  bon- 
dage, they  should  call  to  mind  what  the  prophet  of  God 
had  before  spoken. 

And  lest  that  his  doctrine  and  this  promise  of  God 
made  unto  them  by  his  mouth,  should  have  been  forgotten, 
as  we  are  ever  prone  and  ready  to  forget  God's  promises 
when  we  are  pressed  with  any  sorrow,  God  raised  up  unto 
them,  in  the  midst  of  their  calamity,  his  prophet  Ezekiel, 
unto  whom,  among  many  other  visions,  he  gave  this — 
The  hand  of  the  Lord  first  led  him  in  a  place,  which 
was  full  of  dry  and  dispersed  bones.  (Ezek.  xxxvii.)  The 
question  was  demanded  of  the  prophet,  If  these  bones, 
being  wondrous  dry,  could  live?  The  prophet  answered, 
*  Claim. 


A  Sermon  on  Isaiah  xxvi.  377 

The  knowledge  thereof  appertained  unto  God.  Charge 
was  given  unto  him,  that  he  should  speak  unto  the  dry- 
bones,  and  say,  "Thus  saith  the  Lord  God  to  these  bones, 
Behold,  I  will  give  you  breath,  and  you  shall  live:  I 
will  give  unto  you  sinews,  flesh,  and  skin,  and  you  shall 
live."  And  while  the  prophet  spake  as  he  was  com- 
manded, he  heard  a  voice,  and  he  saw  every  bone  join  its 
fellow;  he  saw  them  covered  with  flesh  and  skin,  albeit 
there  was  no  spirit  of  life  in  them.  He  was  commanded 
again  to  speak,  and  to  say,  "Thus  saith  the  Lord  God, 
Come,  O  Spirit,  from  the  four  quarters,  and  blow  on  these 
that  are  slain,  that  they  may  live."  And  as  he  prophesied, 
the  spirit  of  life  came;  they  lived,  and  stood  upon  their 
feet.  Then  the  Lord  interprets  what  this  vision  meant, 
saying,  "  O  son  of  man,  these  bones  are  the  whole  house 
of  Israel.  Behold,  they  say,  Our  bones  are  dried,  our 
hope  is  perished,  we  are  plainly  cut  off.  But  behold,  saith 
the  Lord,  I  will  open  your  graves,  I  will  bring  you  forth 
of  them,  ye  shall  live,  and  come  unto  the  land  of  Israel, 
and  ye  shall  know  that  I  am  the  Lord." 

This  vision,  I  say,  given  to  the  prophet,  and  by  the 
prophet  preached  to  the  people,  when  they  thought  that 
God  had  utterly  forgotten  them,  compelled  them  more 
diligently  to  advert  to  what  the  former  prophets  had 
spoken.  It  is  no  doubt  but  that  they  carried  with  them  both 
the  prophecy  of  Isaiah  and  Jeremiah,  so  that  the  prophet 
Ezekiel  is  a  commentary  to  these  words  of  Isaiah,  where 
he  saith,  "Thy  dead,  O  Lord,  shall  live,  with  my  body 
they  shall  arise."  The  prophet  brings  in  this  similitude 
of  the  dew,  to  answer  unto  that  part  of  their  fidelity,  who 
can  believe  no  further  of  God's  promises  than  they  are 
able  to  apprehend  by  natural  judgment;  as  if  he  would  say, 
Think  ye  this  impossible,  that  God  should  give  life  unto 
you,  and  bring  you  to  an  estate  of  a  commonwealth  again, 
after  that  ye  are  dead,  and  as  it  were  raised  from  the  face 
of  the  earth?  But  why  do  you  not  consider  what  God 
worketh  from  year  to  year  in  the  order  of  nature?  Some- 
times you  see  the  face  of  the  earth  decked  and  beautified 
with  herbs,  flowers,  grass,  and  fruits ;  again  you  see  the 
same  utterly  taken  away  by  storms,  and  the  vehemence  of 
the  winter :  what  does  God  to  replenish  the  earth  again, 
and  to  restore  the  beauty  thereof?  He  sends  down  his 
small  and  soft  dew,  the  drops  whereof,  in  their  descending, 
are  neither  great  nor  visible,  and  yet  thereby  are  the  pores 


378  Knox. 

and  secret  veins  of  the  earth,  which  before  by  vehemence 
of  frost  and  cold  were  shut  up,  opened  again,  and  so  does 
the  earth  produce  again  the  like  herbs,  flowers,  and  fruits. 
Shall  you  then  think,  that  the  dew  of  God's  heavenly 
grace  will  not  be  as  effectual  in  you  to  whom  he  hath  made 
his  promise,  as  it  is  in  the  herbs  and  fruits  which  from 
year  to  year  bud  forth  and  decay?  If  you  do  so,  the  pro- 
phet would  say  your  incredibility*  is  inexcusable;  because 
you  neither  rightly  weigh  the  power,  nor  the  promise  of 
your  God. 

The  like  similitude  the  apostle  Paul  uses  against  such 
as  called  the  resurrection  in  doubt,  because  by  natural 
judgment  they  could  not  apprehend  that  flesh  once  putre- 
fied, and  dissolved  as  it  were  into  other  substance,  should 
rise  again,  and  return  again  to  the  same  substance  and 
nature:  "O  fool,"  saith  he,  "  that  which  thou  sowest  is 
not  quickened,  except  it  die;  and  that  which  thou  sowest, 
thou  sowest  not  that  body  that  shall  be,  but  bare  corn,  as 
it  falleth,  of  wheat,  or  some  other,  but  God  giveth  it  a 
body  as  it  pleaseth  him,  even  to  every  seed  his  own  body." 
In  which  words  and  sentence,  the  apostle  sharply  rebukes 
the  gross  ignorance  of  the  Corinthians,  who  began  to  call 
in  doubt  the  chief  article  of  our  faith,  the  resurrection  of 
the  flesh  after  it  was  once  dissolved,  because  that  natural 
judgment,  as  he  said,  reclaimed  thereto. j*  He  reproves,  I 
say,  their  gross  ignorance,  because  they  might  have  seen 
and  considered  some  proof  and  document  thereof  in  the 
very  order  of  nature;  for  albeit  the  wheat,  or  other  corn, 
cast  in  the  earth,  appears  to  die  or  putrefy,  and  so  to  be 
lost,  yet  we  see  that  it  is  not  perished,  but  that  it  fructifies 
according  to  God's  will  and  ordinance. 

Now,  if  the  power  of  God  be  so  manifest  in  raising  up 
of  the  fruits  of  the  earth,  unto  which  no  particular  pro- 
mise is  made  by  God,  what  shall  be  his  power  and  virtue 
in  raising  up  our  bodies,  seeing  that  thereto  he  is  bound  by 
the  solemn  promise  of  Jesus  Christ  his  Eternal  Wisdom, 
and  the  Verity  itself  that  cannot  lie?  Yea,  seeing  that  the 
members  must  once  communicate  with  the  glory  of  the 
Head,  how  shall  our  bodies,  which  are  flesh  of  his  flesh, 
and  bone  of  his  bones,  lie  still  for  ever  in  corruption,  see- 
ing that  our  Head,  Jesus  Christ,  is  now  exalted  in  his 
glory?  Neither  yet  is  this  power  and  good-will  of  God  to 
be  restrained  unto  the  last  and  general  resurrection  only, 
*  Unbelief.  t  Cried  out  against  it. 


A  Sermon  on  Isaiah  xxvi.  379 

but  we  ought  to  consider  it  in  the  marvellous  preservation 
of  his  church,  and  in  the  raising  up  of  the  same  from  the 
very  bottom  of  death,  when  by  tyrants  it  has  been  oppressed 
from  age  to  age. 

Now,  of  the  former  words  of  the  prophet,  we  have  to 
gather  this  comfort;  that  if  at  any  time  we  see  the  face  of 
the  church  within  this  realm  so  defaced,  as  I  think  it  shall 
be  sooner  than  we  look  for — when  we  shall  see,  I  say, 
virtue  to  be  despised,  vice  to  be  maintained,  the  verity  of 
God  to  be  impugned,  lies  and  men's  inventions  holden  in 
authority — and  finally,  when  we  see  the  true  religion  of 
our  God,  and  the  zealous  observers  of  the  same,  trodden 
under  the  feet  of  such  as  in  their  heart  say,  that  "There 
is  no  God,"  (Psal.  xiv.);  let  us  then  call  to  mind  what 
have  been  the  wondrous  works  of  our  God  from  the  be- 
ginning— that  it  is  his  proper  office  to  bring  light  out  of 
darkness,  order  out  of  confusion,  life  out  of  death;  and 
finally,  that  this  is  He  that  calleth  things  that  are  not,  even 
as  if  they  were,  as  before  we  have  heard.  And  if  in  the 
day  of  our  temptation,  which  in  my  judgment  approaches 
fast,  we  are  thus  armed,  if  our  incredulity  cannot  utterly 
be  removed,  yet  shall  it  so  be  corrected,  that  damnable 
despair  oppress  us  not.  But  now  let  us  hear  how  the  pro- 
phet proceeds: — 

"  Come,  thou  my  people,  enter  within  thy  chamber,  shut 
thy  door  after  thee,  hide  thyself  a  very  little  while,  until 
the  indignation  pass  over." 

Here  the  prophet  brings  in  God  amiably  *  calling  upon 
his  people  to  come  to  himself,  and  to  rest  with  him,  until 
such  time  as  the  fury  and  sharp  plagues  should  be  executed 
upon  the  wicked  and  disobedient.  It  may  appear  at  the 
first  sight,  that  all  these  words  of  the  prophet,  in  the  per- 
son of  God,  calling  the  people  unto  rest,  are  spoken  in 
vain;  for  we  neither  find  chambers,  nor  rest,  more  pre- 
pared for  the  dearest  children  of  God,  so  far  as  man's 
judgment  can  discern,  than  for  the  rebellious  and  disobe- 
dient; for  such  as  fell  not  by  the  edge  of  the  sword,  or 
died  not  of  pestilence,  or  by  hunger,  were  either  carried 
captives  unto  Babylon,  or  else  departed  afterwards  into 
Egypt,  so  that  none  of  Abraham's  seed  had  either  cham- 
ber or  quiet  place  to  remain  in  within  the  land  of  Canaan. 
For  the  resolution  hereof,  we  must  understand,  That  albeit 
the  chambers  whereunto  God  called  his  chosen  be  not 
*  Lovingly. 


380  Knox. 

visible,  yet  notwithstanding  they  are  certain,  and  offer  unto 
God's  children  a  quiet  habitation  in  spirit,  howsoever  the 
flesh  be  travailed  and  tormented. 

The  chambers  then  are  God's  sure  promises,  unto  which 
God's  people  are  commanded  to  resort;  yea,  within  which 
they  are  commanded  to  close  themselves  in  the  time  of 
greatest  adversity.  The  manner  of  speaking  is  borrowed 
from  that  judgment  and  foresight  which  God  has  printed 
in  this  our  nature ;  for  when  men  espy  great  tempests  ap- 
pearing to  come,  they  will  not  willingly  remain  uncovered 
in  the  fields,  but  straightway  they  will  draw  them  to  their 
houses  or  holds,  that  they  may  escape  the  vehemence  of 
the  same;  and  if  they  fear  any  enemy  pursues  them,  they 
will  shut  their  doors,  to  the  end  that  the  enemy  should  not 
suddenly  have  entry. 

After  this  manner  God  speaks  to  his  people;  as  if  he 
should  say,  The  tempest  that  shall  come  upon  this  whole 
nation  shall  be  so  terrible,  that  nothing  but  extermination 
shall  appear  to  come  upon  the  whole  body.  But  thou  my 
people,  that  hearest  my  word,  believest  the  same,  and 
tremblest  at  the  threatenings  of  my  prophets,  now,  when 
the  world  does  insolently  resist — let  such,  I  say,  enter 
within  the  secret  chamber  of  my  promises,  let  them  con- 
tain themselves  quietly  there;  yea,  let  them  shut  the  door 
upon  them,  and  suffer  not  infidelity,  the  mortal  enemy  of 
my  truth,  and  of  my  people  that  depend  thereupon,  to 
have  free  entry  to  trouble  them,  yea,  further  to  murder,  in 
my  promise;  and  so  shall  they  perceive  that  my  indigna- 
tion shall  pass,  and  that  such  as  depend  upon  me  shall  be 
saved. 

Thus  we  may  perceive  the  meaning  of  the  prophet; 
whereof  we  have  first  to  observe,  that  God  acknowledges 
them  for  his  people  who  are  in  the  greatest  affliction; 
yea,  such  as  are  reputed  unworthy  of  men's  presence  are 
yet  admitted  within  the  secret  chamber  of  God.  Let  no 
man  think  that  flesh  and  blood  can  suddenly  attain  to  that 
comfort;  and  therefore  most  expedient  it  is,  that  we  be 
frequently  exercised  in  meditation  of  the  same.  Easy  it 
is,  I  grant,  in  time  of  prosperity,  to  say,  and  to  think, 
that  God  is  our  God,  and  that  we  are  his  people;  but 
when  he  has  given  us  over  into  the  hands  of  our  enemies, 
and  turned,  as  it  were,  his  back  unto  us,  then,  I  say,  still 
to  reclaim  him  to  be  our  God,  and  to  have  this  assurance, 
that  we  are  his  people,  proceeds  wholly  from  the  Holy 


A  Sermon  on  Isaiah  xxvi.  381 

Spirit  of  God,  as  it  is  the  greatest  victory  of  faith,  which 
overcomes  the  world ;  for  increase  whereof,  we  ought  con- 
tinually to  pray. 

This  doctrine  we  shall  not  think  strange,  if  we  consider 
how  suddenly  our  spirits  are  carried  away  from  our  God, 
and  from  believing  his  promise.  So  soon  as  any  great 
temptation  apprehends  us,  then  we  begin  to  doubt  if  ever 
we  believed  God's  promises,  if  God  will  fulfil  them  to 
us,  if  we  abide  in  his  favour,  if  he  regards  and  looks  upon 
the  violence  and  injury  that  is  done  unio  us;  and  a  multi- 
tude of  such  cogitations  which  before  lurked  quietly  in  our 
corrupted  hearts,  burst  violently  forth  when  we  are  op- 
pressed with  any  desperate  calamity.  Against  which  this 
is  the  remedy — once  to  apprehend,  and  still  to  retain  God 
to  be  our  God,  and  firmly  to  believe,  that  we  are  his  peo- 
ple whom  he  loves,  and  will  defend,  not  only  in  affliction, 
but  even  in  the  midst  of  death  itself. 

Again,  Let  us  observe,  That  the  judgments  of  our  God 
never  were,  nor  yet  shall  be  so  vehement  upon  the  face 
of  the  earth,  but  that  there  has  been,  and  shall  be,  some 
secret  habitation  prepared  in  the  sanctuary  of  God,  for 
some  of  his  chosen,  where  they  shall  be  preserved  until  the 
indignation  pass  by;  and  that  God  prepares  a  time,  that 
they  may  glorify  him  again,  before  the  face  of  the  world, 
which  once  despised  them.  And  this  ought  to  be  unto 
us  no  small  comfort  in  these  appearing  dangers,  namely, 
that  we  are  surely  persuaded,  that  how  vehement  soever 
the  tempest  shall  be,  it  yet  shall  pass  over,  and  some  of 
us  shall  be  preserved  to  glorify  the  name  of  our  God,  as  is 
aforesaid. 

Two  vices  lurk  in  this  our  nature:  the  one  is,  that  we 
cannot  tremble  at  God's  threatenings,  before  the  plagues 
apprehend  us,  albeit  we  see  cause  most  just  why  his  fierce 
wrath  should  burn  as  a  devouring  fire;  the  other  is,  that 
when  calamities  before  pronounced,  fall  upon  us,  then  we 
begin  to  sink  down  in  despair,  so  that  we  never  look  for 
any  comfortable  end  of  the  same. 

To  correct  this  our  mortal  infirmity,  in  time  of  quietness 
we  ought  to  consider  what  is  the  justice  of  our  God,  and 
how  odious  sin  is;  and,  above  all,  how  odious  idolatry  is 
in  His  presence,  who  has  forbidden  it,  and  who  has  so 
severely  punished  it  in  all  ages  from  the  beginning:  and 
in  the  time  of  our  affliction  we  ought  to  consider,  what 

KNOX.  35 


382  Knox. 

have  been  the  wondrous  works  of  our  God,  in  the  preser- 
vation of  his  church  when  it  hath  been  in  uttermost  extre- 
mity. For  never  shall  we  find  the  church  humbled  under 
the  hands  of  traitors,  and  cruelly  tormented  by  them,  but 
we  shall  find  God's  just  vengeance  fall  upon  the  cruel  per- 
secutors, and  his  merciful  deliverance  shewed  to  the  af- 
flicted. And,  in  taking  of  this  trial,  we  should  not  only 
call  to  mind  the  histories  of  ancient  times,  but  also  we 
should  diligently  mark  what  notable  works  God  hath 
wrought,  even  in  this  our  age,  as  well  upon  the  one  as 
upon  the  other.  We  ought  not  to  think,  that  our  God  bears 
less  love  to  his  church  this  day,  than  what  he  has  done 
from  the  beginning;  for  as  our  God  in  his  own  nature  is 
immutable,  so  his  love  towards  his  elect  remains  always 
unchangeable.  For  as  in  Christ  Jesus  he  hath  chosen  his 
church,  before  the  beginning  of  all  ages ;  so  by  him  will 
he  maintain  and  preserve  the  same  unto  the  end.  Yea,  he 
will  quiet  the  storms,  and  cause  the  earth  to  open  her 
mouth,  and  receive  the  raging  floods  of  violent  waters, 
cast  out  by  the  dragon,  to  drown  and  carry  away  the 
woman,  which  is  the  spouse  of  Jesus  Christ,  unto  whom 
God  for  his  own  name's  sake  will  be  the  perpetual  pro- 
tector. Rev.  xii. 

This  saw  that  notable  servant  of  Jesus  Christ,  Athana- 
sius,  who  being  exiled  from  Alexandria  by  that  blasphe- 
mous apostate  Julian  the  emperor,  said  unto  his  flock,  who 
bitterly  wept  for  his  envious  banishment,  "  Weep  not,  but 
be  of  good  comfort,  for  this  little  cloud  will  suddenly  van- 
ish." He  called  both  the  emperor  himself  and  his  cruel 
tyranny  a  little  cloud ;  and  albeit  there  was  small  appear- 
ance of  any  deliverance  to  the  church  of  God,  or  of  any 
punishment  to  have  apprehended  the  proud  tyrants,  when 
the  man  of  God  pronounced  these  words,  yet  shortly  after 
God  did  give  witness,  that  those  words  did  not  proceed  from 
flesh  nor  blood,  but  from  God's  very  Spirit.  For  not  long 
after,  being  in  warfare,  Julian  received  a  deadly  wound, 
whether  by  his  own  hand,  or  by  one  of  his  own  soldiers, 
the  writers  clearly  conclude  not;  but  casting  his  own  blood 
against  the  heaven,  he  said,  "  At  last  thou  hast  overcome, 
thou  Galilean :"  so  in  despite  he  termed  the  Lord  Jesus. 
And  so  perished  that  tyrant  in  his  own  iniquity;  the  storm 
ceased,  and  the  church  of  God  received  new  comfort. 

Such  shall  be  the  end  of  all  cruel  persecutors,  their 


A  Sermon  on  Isaiah  xxvi.  383 

reign  shall  be  short,  their  end  miserable,  and  their  name 
shall  be  left  in  execrations  to  God's  people;  and  yet  shall 
the  church  of  God  remain  to  God's  glory,  after  all  storms. 
But  now  shortly,  let  us  come  to  the  last  point : 

"  For  behold,"  saith  the  prophet,  "  the  Lord  will  come 
out  of  his  place,  to  visit  the  iniquity  of  the  inhabitants  of 
the  earth  upon  them;  and  the  earth  shall  disclose  her 
blood,  and  shall  no  more  hide  her  slain."  (verse  21.)  Be- 
cause that  the  final  end  of  the  troubles  of  God's  chosen 
shall  not  be,  before  the  Lord  Jesus  shall  return  to  restore 
all  things  to  their  full  perfection. 

The  prophet  brings  forth  the  eternal  God,  as  it  were, 
from  his  own  place  and  habitation,  and  therewith  shows 
the  cause  of  his  coming  to  be,  that  he  might  take  account 
of  all  such  as  have  wrought  wickedly;  for  that  he  means, 
where  he  saith,  "  He  will  visit  the  iniquity  of  the  inhabit- 
ants of  the  earth  upon  them."  And  lest  any  should  think 
the  wrong  doers  are  so  many,  that  they  cannot  be  called 
to  an  account,  he  gives  unto  the  earth  as  it  were  an  office 
and  charge,  to  bear  witness  against  all  those  that  have 
wrought  wickedly,  and  chiefly  against  those  that  have  shed 
innocent  blood  from  the  beginning;  and  saith,  "That  the 
earth  shall  disclose  her  blood,  and  shall  no  more  hide  her 
slain  men." 

If  tyrants  of  the  earth,  and  such  as  delight  in  the  shed- 
ding of  blood,  should  be  persuaded  that  this  sentence  is 
true,  they  would  not  so  furiously  come  to  their  own  de- 
struction; for  what  man  can  be  so  enraged,  that  he  would 
willingly  do  even  before  the  eyes  of  God  that  which  might 
provoke  his  Majesty  to  anger,  yea,  provoke  him  to  become 
his  enemy  for  ever,  if  he  understood  how  fearful  a  thing  it 
is  to  fall  into  the  hands  of  the  living  God? 

The  cause  then  of  this  blind  fury  of  the  world  is  the 
ignorance  of  God,  and  that  men  think  that  God  is  but  an 
idol ;  and  that  there  is  no  knowledge  above,  that  beholds 
their  tyranny;  nor  yet  justice  that  will,  nor  power  that  can, 
repress  their  impiety.  But  the  spirit  of  truth  witnesses 
the  contrary,  affirming,  that  as  the  eyes  of  the  Lord  are 
upon  the  just,  and  as  his  ears  are  ready  to  receive  their 
sobbing  and  prayers,  so  is  his  visage  angry  against  such 
as  work  iniquity;  he  hateth  and  holdeth  in  abomination 
every  deceitful  and  blood-thirsty  man,  whereof  he  has 
given  sufficient  document  from  age  to  age,  in  preserving 


384  Knox. 

the  one,  or  at  least  in  avenging  their  cause,  and  in  punish- 
ing the  other. 

Where  it  is  said,  "  That  the  Lord  will  come  from  his 
place,  and  that  he  will  visit  the  iniquity  of  the  inhabitants 
of  the  earth  upon  them,  and  that  the  earth  shall  disclose 
her  blood;"  we  have  to  consider,  what  most  commonly  has 
been,  and  what  shall  be,  the  condition  of  the  church  of  God, 
namely,  that  it  is  not  only  hated,  mocked,  and  despised, 
but  that  it  is  exposed  as  a  prey  unto  the  fury  of  the  wicked ; 
so  that  the  blood  of  the  children  of  God  is  spilt  like  unto 
water  upon  the  face  of  the  earth. 

The  understanding  whereof,  albeit  it  is  unpleasant  to 
the  flesh,  yet  to  us  it  is  most  profitable,  lest  that  we, 
seeing  the  cruel  treatment  of  God's  servants,  begin  to 
forsake  the  spouse  of  Jesus  Christ,  because  she  is  not  so 
dealt  with  in  this  unthankful  world,  as  the  just  and  upright 
dealings  of  God's  children  do  deserve.  But  contrariwise, 
for  mercy  they  receive  cruelty,  for  doing  good  to  many,  of 
all  the  reprobate  they  receive  evil ;  and  this  is  decreed  in 
God's  eternal  counsel,  that  the  members  may  follow  the 
trace  of  the  Head;  to  the  end  that  God  in  his  just  judg- 
ment should  finally  condemn  the  wicked.  For  how  should 
he  punish  the  inhabitants  of  the  earth,  if  their  iniquity 
deserved  it  not?  How  should  the  earth  disclose  our  blood, 
if  it  should  not  be  unjustly  spilt?  We  must  then  commit 
ourselves  into  the  hands  of  our  God,  and  lay  down  our 
necks;  yea,  and  patiently  suffer  our  blood  to  be  shed,  that 
the  righteous  Judge  may  require  account,  as  most  as- 
suredly he  will,  of  all  the  blood  that  hath  been  shed,  from 
the  blood  of  Abel  the  just,  till  the  day  that  the  earth  shall 
disclose  the  same.  I  say,  every  one  that  sheds,  or  con- 
sents to  shed  the  blood  of  God's  children,  shall  be  guilty 
of  the  whole;  so  that  all  the  blood  of  God's  children  shall 
cry  vengeance,  not  only  in  general,  but  also  in  particular, 
upon  every  one  that  has  shed  the  blood  of  any  that  unjustly 
su  fib  red. 

And  if  any  think  it  strange,  that  such  as  live  this  day 
can  be  guilty  of  the  blood  that  was  shed  in  the  days  of  the 
apostles,  let  them  consider,  that  the  Verity  itself  pro- 
nounced, That  all  the  blood  that  was  shed  from  the  days 
of  Abel,  unto  the  days  of  Zacharias,  should  come  upon 
the  unthankful  generation  that  heard  his  doctrine  and  re- 
fused it.  (Matt,  xxiii.) 


A  Sermon  on  Isaiah  xxvi.  385 

The  reason  is  evident ;  for  as  there  are  two  heads  and 
captains  that  rule  over  the  whole  world,  namely,  Jesus 
Christ,  the  Prince  of  justice  and  peace,  and  satan,  called 
the  prince  of  the  world;  so  there  are  but  two  armies  that 
have  continued  battle  from  the  beginning,  and  shall  fight 
unto  the  end.  The  quarrel  which  the  army  of  Jesus  Christ 
sustains,  and  which  the  reprobate  persecute,  is  the  same, 
namely,  The  eternal  truth  of  the  eternal  God,  and  the 
image  of  Jesus  Christ  printed  in  his  elect — so  that  whoso- 
ever in  any  age  persecutes  anyone  member  of  Jesus  Christ 
for  his  truth's  sake,  subscribes,  as  it  were  with  his  hand,  to 
the  persecution  of  all  that  have  passed  before  him. 

And  this  ought  the  tyrants  of  this  age  deeply  to  con- 
sider; for  they  shall  be  guilty,  not  only  of  the  blood  shed 
by  themselves,  but  of  all,  as  is  said,  that  has  been  shed 
for  the  cause  of  Jesus  Christ  from  the  beginning  of  the 
world. 

Let  the  faithful  not  be  discouraged,  although  they  be  ap- 
pointed as  sheep  to  the  slaughter-house;  for  He,  for  whose 
sake  they  suffer,  shall  not  forget  to  avenge  their  cause.  I 
am  not  ignorant  that  flesh  and  blood  will  think  that  kind  of 
support  too  late;  for  we  had  rather  be  preserved  still  alive, 
than  have  our  blood  avenged  after  our  death.  And  truly, 
if  our  felicity  stood  in  this  life,  or  if  temporal  death  should 
bring  unto  us  any  damage,  our  desire  in  that  behalf  were 
not  to  be  disallowed  or  condemned:  but  seeing  that  death 
is  common  to  all,  and  that  this  temporal  life  is  nothing  but 
misery,  and  that  death  fully  joins  us  with  our  God,  and 
gives  unto  us  the  possession  of  our  inheritance,  why  should 
we  think  it  strange  to  leave  this  world,  and  go  to  our  Head 
and  sovereign  Captain,  Jesus  Christ? 

Lastly,  We  have  to  observe  this  manner  of  speaking, 
where  the  prophet  saith,  that  "  the  earth  shall  disclose  her 
blood :"  in  which  words  the  prophet  would  accuse  the 
cruelty  of  those  that  dare  so  unmercifully  and  violently 
force,  from  the  breasts  of  the  earth,  the  dearest  children  of 
God,  and  cruelly  cut  their  throats  in  her  bosom,  who  is  by 
God  appointed  the  common  mother  of  mankind,  so  that 
she  unwillingly  is  compelled  to  open  her  mouth  and  receive 
their  blood. 

If  such  tyranny  were  used  against  any  woman,  as  vio- 
lently to  pull  her  infant  from  her  breasts,  cut  the  throat  of 
it  in  her  own  bosom,  and  compel  her  to  receive  the  blood 
35* 


386  Knox. 

of  her  dear  child  in  her  own  mouth,  all  nations  would  hold 
the  act  so  abominable,  that  the  like  had  never  been  done 
in  the  course  of  nature.  No  less  wickedness  commit  they 
that  shed  the  blood  of  God's  children  upon  the  face  of  their 
common  mother,  the  earth,  as  I  said  before.  But  be  of 
good  courage,  O  little  and  despised  flock  of  Christ  Jesus! 
for  He  that  seeth  your  grief,  hath  power  to  revenge  it;  he 
will  not  suffer  one  tear  of  yours  to  fall,  but  it  shall  be  kept 
and  reserved  in  his  bottle,  till  the  fulness  thereof  be  poured 
down  from  heaven  upon  those  that  caused  you  to  weep 
and  mourn.  This  your  merciful  God,  I  say,  will  not  suffer 
your  blood  for  ever  to  be  covered  with  the  earth ;  nay,  the 
flaming  fires  that  have  licked  up  the  blood  of  any  of  our 
brethren ;  the  earth  that  has  been  defiled  with  it,  I  say, 
with  the  blood  of  God's  children;  for  otherwise,  to  shed  the 
blood  of  the  cruel  blood-shedders,  is  to  purge  the  land  from 
blood,  and  as  it  were  to  sanctify  it:  the  earth,  I  say,  shall 
purge  herself  of  it,  and  show  it  before  the  face  of  God ;  yea, 
the  beasts,  fowls,  and  other  creatures  whatsoever,  shall  be 
compelled  to  render  that  which  they  have  received,  be  it 
flesh,  blood,  or  bones,  that  appertained  to  thy  children,  O 
Lord !  which  altogether  thou  shalt  glorify,  according  to  thy 
promise,  made  to  us  in  our  Lord  and  Saviour  Jesus  Christ, 
thy  well-beloved  Son;  to  whom,  with  thee,  and  the  Holy 
Ghost,  be  honour,  praise,  and  glory,  for  ever  and  ever. 
Amen. 

Let  us  now  humble  ourselves  in  the  presence  of  our 
God,  and  from  the  bottom  of  our  hearts  let  us  desire  him 
to  assist  us  with  the  power  of  his  Holy  Spirit;  that  albeit, 
for  our  former  negligence,  God  gives  us  over  into  the 
hands  of  others  than  such  as  rule  in  his  fear;  that  yet  he 
let  us  not  forget  his  mercy,  and  the  glorious  name  that  hath 
been  proclaimed  amongst  us;  but  that  we  may  look 
through  the  dolorous  storm  of  his  present  displeasure, 
and  see  as  well  what  punishment  he  has  appointed  for  the 
cruel  tyrants,  as  what  reward  he  has  laid  in  store  for  such 
as  continue  in  his  fear  to  the  end.  That  it  would  further 
please  him  to  assist,  that  albeit  we  see  his  church  so  di- 
minished, that  it  appears  to  be  brought,  as  it  were  to  utter 
extermination,  we  may  be  assured,  that  in  our  God  there 
is  great  power  and  will,  to  increase  the  number  of  his 
chosen,  until  they  are  enlarged  to  the  uttermost  parts  of 
the  earth.     Give  us,  O  Lord  !  hearts  to  visit  thee  in  time 


A  Sermon  on  Isaiah  xxvi.  387 

of  affliction ;  and  albeit  we  see  no  end  of  our  dolours,  yet 
our  faith  and  hope  may  conduct  us  to  the  assured  hope 
of  that  joyful  resurrection,  in  which  we  shall  possess  the 
fruit  of  that  for  which  we  now  labour.  In  the  mean  time, 
grant  unto  us,  O  Lord !  to  repose  ourselves  in  the  sanc- 
tuary of  thy  promise,  that  in  thee  we  may  find  comfort, 
till  this  thy  great  indignation,  begun  amongst  us,  may 
pass  over,  and  thou  thyself  appear  to  the  comfort  of  thine 
afflicted,  and  to  the  terror  of  thine  and  our  enemies. 

Let  us  pray  with  heart  and  mouth, 

Almighty  God,  and  merciful  Father,  &c.  Lord,  into 
thy  hands  I  commend  my  spirit;  for  the  terrible  roaring 
of  guns,*  and  the  noise  of  armour,  do  so  pierce  my  heart, 
that  my  soul  thirsteth  to  depart. 


The  last  day  of  August  1565,  at  four  of  the  clock  in 
the  afternoon,  written  indigestedly ,  but  yet  truly  so  far 
as  memory  would  serve,  of  those  things  that  in  public  I 
spake  on  Sunday,  August  19;  for  which  I  ivas  dis- 
charged^ to  preach  for  a  time. 

Be  merciful  to  thy  flock,  O  Lord!  and  at  thy  good  plea- 
sure put  an  end  to  my  misery. 

John  Knox. 

*  The  castle  of  Edinburgh  was  shooting  against  the  exiled  for 

Christ  Jesus'  sake, 
t  Forbidden. 


A  LETTER 

TO 

THE  PEOPLE  OF  EDINBUEGH, 

By  John  Knox.* 

To  his  loving  Brethren,  whom  God  once  gloriously 
gathered  in  the  church  of  Edinburgh,  and  now  are  dis- 
persed for  the  trial  of  our  faith,  fyc. 

The  troubles  of  the  just  shall  shortly  come  to  an  end, 
to  the  glory  of  God,  and  to  their  eternal  comfort.  Be- 
loved brethren  in  the  Lord  Jesus,  partakers  now  of  his 
afflictions,  if  the  inability  of  body  would  suffer,  I  would 
write  a  long  letter;  but  being  in  that  state  that  I  may  not 
write  with  my  own  hand  two  lines,  I  must  abide  the  good 
leisure  of  God,  and  desire  you  to  have  me  excused,  that 
I  have  not  sooner  visited  you  in  this  your  dolorous  perse- 
cution. When  I  call  to  mind  the  fearful  threatenings  of 
God  that  have  been  oftentimes  thundered  out  into  your 
ears,  and  do  consider  these  present  days,  in  the  midst  of 
my  dolour,  I  praise  my  God,  that  satan  hath  not  gotten 
the  full  victory,  as  he  pretended.  For  this  separation, 
which  now  is  made  to  the  grief  of  many  hearts,  is  yet  a 
severe  document,  that  the  word  of  God  hath  not  lost  the 
whole  strength  in  you:  but  that  God,  working  thereby, 
hath  pulled  you  forth  from  the  midst  of  the  wicked,  lest 
that  you  should  be  with  them  condemned,  who  now  most 
manifestly  rebel  both  against  God  and  man. 

Of  one  thing  I  must  put  you  in  mind,  and  I  pray  God 
that  you  may  fruitfully  remember  it,  That  the  word  of  God 
preached  by  the  mouth  of  man,  is  not  a  vain  sound,  and 
words  spoken  without  a  purpose;  but  is  the  summoning 
of  God  himself,  forewarning  men  before  the  judgment 
come.  Ye  have  heard  it  plainly  spoken,  That  we  would 
to  Egypt  again,  in  despite  of  Jeremiah,  and  all  admoni- 
tions; which  threatening  for  that  time  was  not  only 
mocked,  but  also  boldly  spoken  against.  But  whether 
this  day  declareth  the  truth  of  that  and  other  threatenings, 
let  the  very  blind  world  judge :  for  what  can  be  to  return 
to  Egypt,  if  to  join  hands  with  idolaters  be  not?  Yea,  to 
erect  an  authority,  by  God  justly  condemned,  without 
order,  both  against  God  and  man?     Such  men,  when  they 

*  This  letter  was  written  by  Knox  during  his  residence  at  St. 
Andrew's,  a  short  time  previously  to  his  decease. 

388 


Letter  to  the  People  of  Edinburgh.  389 

were  spoken  unto,  and  were  plainly  admonished  of  their 
appearing  defection,  could  not  abide  to  be  called  proud  con- 
temners of  God ;  who  now  spare  not  every  moment  to  blas- 
pheme God,  and  by  their  wicked  works  plainly  deny,  that 
there  is  a  God  who  makes  difference  betwixt  vice  and  virtue. 

Rejoice  therefore,  and  praise  God's  mercies,  who  hath 
called  you  from  the  company  of  such:  and  continue  con- 
stant in  that,  which  God  of  his  mercy  hath  wrought  in 
you,  namely,  a  fear  to  remain  in  the  faction  of  the  wicked ; 
which  fear  I  pray  God  may  daily  increase  in  your  hearts. 
I  know  the  assaults  that  you  shall  suffer  are  sore  and  hard 
to  be  gainstood;*  and  therefore  be  you  fervent  in  prayer, 
that  ye  repent  not  that  God  hath  chosen  you  to  suffer 
affliction  with  his  Son  Jesus  Christ.  Hard  it  is,  I  say,  to 
gainstandf  flesh  and  blood,  and  whatsoever  is  most  precious 
in  this  life  only,  in  hope  of  that  kingdom  promised ;  and  yet 
only  they  that  continue  to  the  end  shall  stand  in  assurance 
before  the  Lord  Jesus,  in  that  general  day,  when  virtue 
shall  receive  a  just  reward,  and  vice,  with  the  workers  of 
impiety,  shall  suffer  wrath  and  vengeance  without  end. 

Be  not  ye  slandered  at  the  multitude  of  them  that  have 
joined  hands  with  impiety:  "  For  if  they  had  been  of  us, 
(as  St.  John  saith)  they  had  remained  with  us."  But  now 
this  their  defection  doth  plainly  declare,  that  when  they 
were  with  us,  they  were  but  as  corrupted  humours  within 
the  body,  which  behoved  to  be  expelled  forth,  before  the 
body  could  convalesce,  and  come  to  perfection  again. 
Lament  their  fall,  but  follow  not  their  ways;  for  howso- 
ever they  prosper  in  their  attempt,  the  end  thereof  shall  be 
their  destruction  temporal  and  eternal,  unless  speedy  re- 
pentance prevent  God's  judgments ;  which  to  wish  is 
godly,  but  to  believe  is  foolish  presumption,  as  oftentimes 
ye  have  heard. 

Look  not  for  final  victory  before  that  the  strength  and 
pride  of  the  flesh  be  beaten  down,  neither  be  ye  discour- 
aged, albeit  that  iniquity  prosper  before  the  world ;  for 
the  time  of  their  felicity,  which  troubleth  you  for  the  pre- 
sent, shall  be  short:  join  not  with  them  therefore,  as  ye 
will  avoid  plagues  present,  and  condemnation  eternal.  Be 
faithful  and  loving  one  to  another:  let  bitterness  and  sus- 
picion be  far  out  of  your  hearts :  and  let  every  one  watch 
for  the  preservation  of  another,  without  grudging  or  mur- 
muring; being  assured,  that  as  God  hath  appointed  you 
*  Withstood.  t  Withstand. 


390  Knox. 

to  suffer  affliction  for  righteousness'  sake,  so  hath  he 
appointed  you  to  possess  a  kingdom,  wherein  neither  satan, 
sin,  nor  death,  shall  have  power  to  molest  you.  Rejoice 
in  the  Lord,  that  he  hath  counted  you  worthy  to  suffer  for 
his  name's  sake.  Pray  for  me,  brethren,  that  I  may  fight 
my  battle  lawfully  to  the  end.  The  Lord  Jesus  preserve 
you  now  and  ever.  Amen. 

At  St.  Andrew's,  the  17th  of  July,  1571. 

Your  brother  to  power  in  Christ  Jesus, 

John  Knox. 

If  I  might  write,  I  would  exhort  you  to  remember,  That 
"  by  many  tribulations  we  must  enter  into  the  kingdom  of 
heaven." 


A  GODLY  PRAYER, 

Inserted  at  the  conclusion  of  the  printed  copies  of  the  Letter 
to  the  Faithful  in  London,  Newcastle,  and  Berwick. 

Ah  Lord,  most  strong  and  mighty  God,  who  destroy- 
est  the  counsels  of  the  ungodly,  and  riddest  away  the  ty- 
rants of  this  world  out  of  the  earth  at  thy  pleasure;  so 
that  no  counsel  or  force  can  resist  thine  eternal  counsel 
and  everlasting  determination.  We  thy  poor  creatures 
and  humble  servants,  do  most  earnestly  desire  thee,  for  the 
love  that  thou  hast  to  thy  well  beloved  and  only  begotten 
Son,  our  Lord  and  Saviour  Jesus  Christ,  that  thou  wilt 
look  upon  thy  cause,  for  it  is  time,  O  Lord ;  and  bring  to 
nought  all  those  things  that  are  or  shall  be  appointed, 
determined,  and  fully  agreed  against  thee  and  thy  holy 
word.  Let  not  the  enemies  of  thy  truth  too  miserably 
oppress  thy  word,  and  thy  servants  which  seek  thy  glory, 
tender  the  advancement  of  thy  pure  religion,  and  above  all 
things  wish  in  their  hearts  that  thy  holy  name  alone  may 
be  glorified  among  all  nations.  Give  unto  the  mouth  of  thy 
people  truth  and  wisdom  which  no  man  may  resist.  And  al- 
though we  have  most  justly  deserved  this  plague  and  famine 
of  thy  word,  yet,  upon  our  true  repentance,  grant,  we  be- 
seech thee,  we  may  be  thereof  released.  And  here  we  pro- 
mise, before  thy  divine  majesty,  better  to  use  thy  gifts  than 
we  have  done,  and  more  straightly  to  order  our  lives,  ac- 
cording to  thy  holy  will  and  pleasure;  and  we  will  sing 
perpetual  praises  to  thy  most  blessed  name,  world  without 
end,  through  Jesus  Christ  our  Lord.  Amen. 


EXTRACTS 

FROM 

THE  COPY  OF  THE  KEASONING 

BETWIXT 

THE    ABBOT    OF    CROSSRAGUEL    AND    JOHN    KNOX, 

CONCERNING  THE  MASS, 

In  Maybole,   1562. 


391 


Towards  the  summer  of  1562,  the  Romish  ecclesiastics  in  Scot- 
land  thought  it  necessary  to  declare  greater  readiness  to  dispute 
publicly  in  defence  of  their  tenets,  than  they  had  for  some  time 
manifested. 

Quintin  Kennedy,  uncle  of  the  earl  of  Cassilis,  and  abbot  of  Cross- 
raguel  in  Ayrshire,  came  forward  as  the  champion  of  their  church. 
He  was  more  respectable,  both  for  his  talents  and  his  conduct,  than 
most  of  his  order,  and  had  written  some  polemical  pieces.  Among 
them  was  "  A  compendious  tractive,  showing  the  nearest  and  only 
way  to  establish  the  conscience  of  a  Christian  man."  The  method 
he  pointed  out  was,  implicit  faith  in  the  decrees  of  the  church  of 
Rome,  and  the  dictates  of  its  ministers ! 

In  August,  1562,  the  abbot  declared  in  the  chapel  of  Kirk  Oswald, 
that  he  was  ready  to  defend  the  doctrine  of  the  mass  and  other 
Romish  tenets.  In  consequence  of  this,  some  messages  and  letters 
passed  between  the  abbot  and  Knox,  who  was  then  in  the  vicinity, 
which  ended  in  an  appointment  to  meet  on  the  28th  September  in 
the  house  of  the  provost  of  Maybole.  When  the  day  arrived,  as 
many  were  present  as  the  house  could  contain,  and  notaries  were 
appointed  to  take  down  a  correct  account  of  what  passed.  Knox 
commenced  with  public  prayer,  to  which  the  abbot  objected,  but 
when  the  Reformer  had  concluded,  he  exclaimed,  ,l  By  my  faith  it  is 
well  said."  The  disputation  began  with  the  doctrine  concerning  the 
sacrifice  of  the  mass,  a  subject  to  which  the  abbot  had  given  parti- 
cular attention.  This  he  defined  to  be  "  the  sacrifice  and  oblation 
of  the  Lord's  body  and  blood,  given  and  offered  by  him  in  the  Last 
Supper;"  to  confirm  his  view  he  urged  the  oblation  of  bread  and 
wine  by  Melchizedec.  (Gen.  xiv.  Heb.  vii.)  Upon  this  point  Knox 
and  the  abbot  disputed  for  three  days,  the  latter  endeavouring, 
without  success,  to  prove  his  position.  On  the  third  day,  the  abbot, 
being  indisposed,  rose  up,  and  put  into  the  hands  of  the  Reformer  a 
book,  to  which  he  referred  for  further  arguments  upon  the  subject. 
By  this  time  the  noblemen  and  gentlemen  present  were  tired  of  the 
tedious  manner  in  which  the  disputation  had  been  conducted,  and 
being  unable  to  procure  sufficient  entertainment  in  Maybole  for 
themselves  and  their  retinue,  they  resolved  to  separate.  Knox 
wished  to  proceed  to  Ayr,  and  continue  the  conference,  but  the 
abbot  declined  this,  and  said  he  would  prefer  to  come  to  Edinburgh, 
if  he  could  obtain  permission.  Knox  applied  to  the  privy  council, 
but  the  abbot  died  in  1564,  and  does  not  seem  to  have  wished  to 
resume  the  subject. 

Knox  published,  in  the  year  1563,  an  account  of  the  disputation, 
in  consequence  of  the  abbot  and  his  friends  asserting  that  they  had 
the  advantage.  It  was  given  from  the  records  of  the  notaries,  Knox 
merely  adding  a  prologue  and  a  few  notes.  Only  one  original  copy 
of  this  tract  is  known  to  exist  at  present,  from  which  a  small  im- 
pression was  printed  a  few  years  since  for  the  gratification  of  the 
curious.  The  whole  would  hardly  interest  the  reader  on  account 
of  the  tedious  and  diffuse  manner  in  which  the  abbot  endeavoured 
to  support  his  argument  respecting  Melchizedec,  but  the  prologue 
or  preface,  with  Knox's  two  writings  in  answer  to  the  abbot's  first 
statement  and  concluding  argument,  are  valuable,  and  are  here  re- 
printed.  Dr.  McCrie  has  given  a  full  and  interesting  account  of  this 
disputation  in  his  life  of  Knox,  (vol.  ii.  p.  59 — 73.) 

392 


THE   PROLOGUE.* 


John  Knox  unto  the  reader  wisheth  grace,  mercy,  and 
peace  from  God  the  Father,  and  from  our  Lord  Jesus 
Christ,  with  the  Spirit  of  righteous  judgment. 

After  that  the  prophet  Isaiah  in  great  vehemency  had 
rebuked  the  vanity  of  idols  and  idolaters,  as  appears  in 
the  fortieth  and  forty-first  chapters  of  his  prophecy,  at  last 
he  breaks  forth  in  these  words ;  "  Let  them  bring  forth 
their  gods,  that  they  may  show  unto  us  things  that  are  to 
come,  or  let  them  declare  unto  us  things  that  have  been 
done  before,"  &c.  Show  things  that  are  to  come,  that  we 
may  understand  you  to  be  gods,  let  you  do  either  good  or 
evil,  that  we  may  declare  it.  By  which  words,  the  prophet, 
as  it  were  in  mockery,  provokes  idolaters,  and  the  idols,  to 
produce  for  themselves  some  evident  testimonies,  by  which 
men  might  be  assured  that  in  them  was  power,  and  that 
their  religion  had  the  approbation  of  God,  which  when  they 
could  not  do,  he  is  bold  to  pronounce  this  sentence:  "Be- 
hold, ye  are  of  nothing,  and  your  making  is  of  nothing, 
abomination  hath  chosen  you."  (Isa.  xli.)  In  which  words 
the  prophet  condemns  both  the  idols  and  the  idolaters.  The 
idols,  because  they  can  declare  nothing  to  prove  any  power 
or  virtue  to  be  in  them,  why  they  should  be  worshipped  as 
gods.  And  the  idolaters,  because  from  God's  mouth  they 
could  bring  no  assurance  of  their  adulterated  and  usurped 
religion. 

If  this  reasoning  of  the  prophet  had  sufficient  strength, 
in  his  age,  to  show  the  vanity  of  the  idols,  and  the  phre- 
netic foolishness  of  such  as  worshipped  them ;  then  may  the 

*  Knox  here  exposes,  in  an  able  and  popular  manner,  the  gross 
absurdities  which  necessarily  result  from  the  Romish  doctrine  of 
transubstantiation,  which  asserts  that  the  wafer  given  in  the  sacra- 
ment is  actually  and  really  changed  into  the  body  and  blood  of  our 
Lord  Jesus  Christ,  including  also  "  his  soul  and  divinity,"  as  was 
declared  by  the  Council  of  Trent,  Sess.  xiv.  cap.  3. 

knox.  36  393 


394  Knox. 

godly,  this  day,  most  assuredly  conclude  against  the  great 
idol  presented  by  the  papists  to  be  worshipped  in  their 
mass,  and  against  the  patrons  of  the  same,  that  it  and 
they  are  vain,  foolish,  odious,  and  abominable  before  God. 
It,  because  it  hath  more  makers  than  ever  had  the  idols 
amongst  the  Gentiles,  and  yet  hath  no  greater  power  than 
they  had,  albeit  it  hath  been  worshipped  as  God  himself. 
And  they,  because  they  worshipped  their  own  imagination, 
and  the  workmanship  of  their  own  hands,  without  any 
assurance  of  God  or  of  his  word.  If  any  think  that  I 
speak  more  liberally  than  I  am  able  to  prove,  let  him  con- 
sider what  makers  the  idols  of  the  Gentiles  had,  and  what 
makers  the  god  of  bread*  hath ;  and  then  let  the  power  of 
both  be  compared,  and  let  me  be  rebuked  if  I  speak  not  the 
truth. 

The  prophet,  in  speaking  of  their  vanities,  makes  these 
complaints.  "  The  earth  bringeth  forth  the  tree,  it  grow- 
eth  by  moisture,  and  natural  wetness ;  it  is  cut  down  by 
the  hand  of  the  hewer.  A  part  thereof  is  burnt,  a  part 
spent  in  uses  necessary  to  man,  another  part  chosen  to  be 
made  an  idol.  This  is  formed  to  the  likeness  of  man  or 
woman,  and  then  set  up  and  worshipped  as  a  god."  All 
these,  and  some  more,  shall  we  find  to  assist  and  concur  in 
making  this  great  god  of  bread.  The  wheat  is  sown  and 
nourished  in  the  earth;  rain,  dew,  and  heat  bring  it  to 
maturity.  The  reaper  or  shearer  cuts  it  down ;  the  cart  or 
sledge,  drawn  by  horse  or  some  other  beast,  draws  it 
to  the  barn  or  to  the  barn-yard.  The  thresher  or  the  foot 
of  the  ox  treads  it  out;  the  fan  delivers  it  from  the  chaff; 
the  miller  and  the  mill-stones,  by  the  help  of  wind  or 
water,  makes  it  to  be  meal.  The  smith  makes  the  irons, 
that  give  to  that  god  his  length  and  breadth,  likeness  and 
form.  The  fine  substance  of  that  god  is  neither  wood, 
gold,  nor  silver,  but  water  and  meal,  made  in  manner  of 
adrammocklf  And  then  must  the  workman  take  good 
heed  to  their  hand.  For  if  the  fire  be  too  hot,  that  god's 
skin  must  be  burnt.  If  the  irons  be  evil  dight,  his  face 
will  be  blacked.  If,  in  making  the  roundness,  the  ring  be 
broken,  then  must  another  of  his  fellows  receive  that 
honour  to  be  made  a  god,  and  the  erased  or  cracked 
miserable  cake,  that  once  was  in  hope  to  be  made  a  god, 
must  be  given  to  a  baby  to  play  withal!     And  yet  is  not 

*  The  consecrated  host,  or  bread  of  the  Romish  Sacrament  of  the 
altar.  t  Flat  cake. 


Prologue  concerning  the  Mass.  395 

all  the  danger  past;  for  if  there  be  not  an  anointed  priest 
to  play  his  part  aright,  all  the  former  artificers  have  lost 
their  labour;  for  without  him  that  god  cannot  be  made! 
Yea,  if  he  have  not  intention  to  consecrate,  the  fashioned 
god  remaineth  bread,  and  so  the  blind  people  commit 
idolatry. 

These  are  the  artificers  and  workmen  that  travail  in 
making  of  this  god;  I  think  as  many  in  number  as  the 
prophet  recites  in  making  of  the  idols !  And  if  the  power 
of  both  shall  be  compared,  I  think  they  shall  be  found  in 
all  things  equal,  except  that  the  god  of  bread  is  subject 
unto  more  dangers  than  were  the  idols  of  the  Gentiles. 
Men  made  them;  men  make  it.  They  were  deaf  and  dumb; 
it  cannot  speak,  hear,  nor  see.  Briefly,  in  infirmity  they 
wholly  agree,  except  that,  as  I  have  said,  the  poor  god  of 
bread  is  most  miserable  of  all  other  idols.  For  according 
to  their  matter  whereof  they  are  made,  they  will  remain 
without  corruption  many  years;  but  within  one  year  that 
god  will  putrefy,  and  then  he  must  be  burnt.  They  can 
abide  the  vehemency  of  wind,  frost,  rain,  or  snow ;  but  the 
wind  will  blow  that  god  into  the  sea ;  the  rain  or  the  snow 
will  make  it  dough  again;  yea,  which  is  most  of  all  to  be 
feared,  that  god  is  a  prey,  if  he  be  not  well  kept,  to  rats 
and  mice,  for  they  will  desire  no  better  dinner  than  white 
round  gods  enough !  But  O  what  then  becomes  of  Christ's 
natural  body?  By  miracle  it  flies  to  the  heaven  again,  if 
the  papists  teach  truly;  for  how  soon  soever  the^mouse 
takes  hold,  so  soon  flies  Christ  away,  and  lets  her  gnaw 
the  bread !  A  bold  and  puissant  mouse,  but  a  feeble  and 
miserable  god !  Yet  I  would  ask  a  question.  Whether  hath 
the  priest  or  the  mouse  greater  power?  By  his  words  it  is 
made  a  god,  by  her  teeth  it  ceases  to  be  a  god!  Let  them 
advise  and  then  answer. 

If  any  think  that  I  ought  not  to  mock  that  which  the 
world  has  so  long  holden,  and  great  princes  still  hold,  in 
so  great  veneration,  I  answer,  that  not  only  I,  but  also  all 
godly,  ought  not  only  to  mock,  but  also  to  curse  and  de- 
test, whatsoever  is  not  God,  and  yet  usurps  the  name, 
power,  and  honour  of  God.  And  also  that  we  ought  both 
to  mock,  gainsay,  and  abhor,  all  religion  obtruded  to  the 
people,  without  assurance  of  God  and  his  word ;  having 
neither  respect  to  antiquity,  to  multitude,  to  authority,  nor 
estimation  of  them  that  maintain  the  same.  The  idols  of 
the  Gentiles  were  more  ancient  than  is  the  idol  of  the 


396  Knox. 

mass.     Their  worshippers,  maintainers,  and  patrons  were 
more  in  multitude,  greater  in  authority,  and  more  excellent 
before  the  world,  than  ever  were  any  that  bowed  to  that 
idol.     And  yet  the  prophet  Isaiah  feared  not  to  mock  and 
jest  them,  yea,  sharply  to  rebuke  them,  in  these  words, 
"  They  are  thrown  backward  with  shame,  they  shall  be 
ashamed,  whosoever  trusteth  in  a  graven  image,  and  that 
say  to  the  molten  image,  Ye  are  our  gods.    All  the  makers 
of  graven  images  are  vain,  their  pleasing  things  shall  not 
profit  them.     For  they  themselves  are  witnesses  to  their 
idols,  that  they  neither  see  nor  understand  any  thing;  and 
therefore  they  shall  be  ashamed.     Who  then,"  saith  he, 
"  shall  forge  a  god?  or  a  molten  image  that  profiteth  no- 
thing?    Behold  all  those  that  are  of  the  fellowship  thereof 
shall  be  confounded;  for  the  workmen  themselves  are  men; 
let  them  all  be  gathered  together  and  stand  up;  yet  they 
shall  fear  and  be  confounded  together."     And  when  he  has 
fully  painted  forth  their  vanity,  he  concludes,  "  They  have 
not  understood;  for  God  hath  shut  up  their  eyes,  that  they 
cannot  see;  and  hearts,  that  they  cannot  understand;  none 
considers  in  his  heart,  I  have  burnt  half  of  it  even  in  the 
fire,  and  have  baken  bread  also  upon  the  coals  thereof;  I 
have  roasted  flesh  and  eaten  it;  and  shall  I  make  the  resi- 
due thereof  an  abomination,  shall  I  bow  to  the  stock  of  a 
tree?"  &c.  Thus,  I  say,  we  see  how  the  prophet  triumphed 
aoainst   the   idolaters,  in  mocking  of  their  madness,  and 
painted  their  vanity.     Who   then  can  justly  be  offended 
against   me,  or  any  other,  albeit  by  all  means  possible  we 
let  the  blind  world  see  the  vanity  of  that  idol,  considering 
that  by  it,  the  glory  of  God  hath  been  more  obscured,  than 
ever  it  was  by  any  idol  in  the  earth.     For  to  none  were 
ever  absolutely  given  the  name,  nature,  power,  and  honour 
of  God,  but  to  that  idol  alone. 

If  any  think  that  the  Scriptures  of  God  give  unto  them 
authority,  either  to  believe  Christ's  natural  body  to  be 
there,  alter  the  words  of  consecration,  as  they  call  them; 
either  yet  to  believe  that  Christ  Jesus,  in  his  last  supper, 
offered  unto  God  his  Father,  his  body  and  blood,  under 
the  forms  of  bread  and  wine,  he  is  miserably  deceived; 
for  the  Scripture  makes  no  mention  of  conversion  or  tran- 
substantiation  of  bread  in  Christ's  natural  body,  but  wit- 
nesses that  bread  remains  bread.  Yea,  even  when  the 
faithful  receive  the  same,  as  the  apostle  affirms  in  these 
words ;  "  The  bread  that  we  break,  is  it  not  the  communion 


Prologue  concerning  the  Mass.  397 

of  Christ's  body?  The  cup  of  blessing,  which  we  bless,  is 
it  not  the  communion  of  the  blood  of  Christ?  We,  many, 
are  one  bread,  and  one  body,  because  we  are  all  partakers 
of  one  bread."  (1  Cor.  x.)  And  afterwards  he  says,  "  As 
oft  as  ye  shall  eat  of  this  bread,  and  drink  of  this  cup,  ye 
show  the  Lord's  death  till  he  come."  Let,  therefore,  a  man 
try  himself,  and  so  let  him  eat  of  this  bread,  and  drink  of 
this  cup,  &c.  (1  Cor.  xi.)  By  these  words  we  may  clearly 
understand  what  judgment  the  apostle  had  of  the  substance 
of  the  sacrament,  even  in  the  very  action  of  the  same. 
And  as  touching  that  foolish  opinion,  that  Christ  Jesus  of- 
fered his  body  to  God  his  Father,  under  the  forms  of  bread 
and  wine,  &c,  which  the  papists  make  the  ground  of  their 
mass,  what  suffrage  soever  it  hath  by  man,  of  God  and  of 
his  word  it  hath  none. 

The  Scripture  witnesses  that  God  the  Father  gave  his 
Son  unto  the  world,  that  the  world  might  be  saved  by  him ; 
and  that  Jesus  Christ  offered  himself  once  unto  God,  for 
the  destruction  of  sin,  and  to  take  away  the  sins  of  many; 
(John  iii.  Heb.  ix.  x.)  but  that  ever  he  offered  himself  un- 
der the  forms  of  bread  and  wine,  as  the  papists  allege,  the 
Holy  Ghost  no  where  makes  mention.  Therefore  the  faith- 
ful may  reject  it  as  the  dream  and  invention  of  man,  and 
also  are  bound  to  abhor  and  detest  it  as  a  doctrine  brought 
in  by  satan,  to  deceive  such  as  delight  not  in  the  verity 
of  God,  to  whose  mouth  and  voice  are  the  faithful  only 
bound. 

Master  Quinlin,  that  great  patron  of  the  mass,  in  this 
conference,  adduces  for  the  probation  of  his  affirmative — 
Christ  Jesus  did  offer,  saith  he,  unto  God  his  Father,  in 
his  last  supper,  his  body  and  blood,  under  the  forms  of 
bread  and  wine,  &c.  For  the  probation  hereof,  I  say,  he 
adduces  the  fact  of  Melchizedec,  who  brought  forth  bread 
and  wine  to  Abraham,  &c.  (Gen.  xiv.)  But  how  soon  he 
is  ashamed  thereof,  and  how  unable  he  is  to  prove  that 
which  he  alleges  to  be  most  easy  to  be  proved,  the  diligent 
reader  may  espy.  For  perceiving  himself  unable  ever  to 
prove,  that  either  Christ  Jesus  or  Melchizedec  made  any 
such  oblation  as  he  and  the  fond  papists  imagine,  he  runs 
straight  to  his  fortress  and  shameless  shift.  O,  saith  mas- 
ter Quintin,  I  have  hurt  my  own  cause,  I  was  carried  away 
with  zeal,  &c.  It  pertains  not  unto  me  to  prove  any  thing, 
but  to  defend  my  articles  as  they  are  written. 

If  master  Quintin  and  his  collaterals  will  resolve  me  a 
36* 


398  Knox. 

doubt,  then  will  I  give  my  judgment  whether  he  ought  to 
prove,  or  to  defend  only.  My  doubt  is  this,  Whether  are 
master  Quintin's  articles  necessary  to  be  believed  to  sal- 
vation, or  are  they  such  as,  without  danger  of  damnation, 
we  may  doubt  of  them?  If  we  may  doubt  of  them,  and 
not  offend  God,  then  assuredly  I  think  that  master  Quintin 
may  hold  them  for  truth,  till  the  falsehood  of  them  be  man- 
ifestly declared.  But  if  he  says  they  are  such  as  we  are 
bound  to  believe  as  a  truth  of  God,  and  a  doctrine  neces- 
sary to  salvation,  then  is  master  Quintin  bound  to  show  to 
us  that  God  hath  pronounced  them,  and  not  man.  Which 
if  he  be  not  able  to  do,  and  that  in  plain  and  expressed 
words,  then  must  we  reject  them  as  deceivable  and  false, 
according  as  we  are  taught  by  our  master  Christ  Jesus, 
saying,  "  My  sheep  hear  my  voice,  but  a  stranger  they 
will  not  hear."  John  x. 

If  master  Quintin  will  not  be  reputed  a  false  prophet, 
and  one  that  teaches  lies  in  the  name  of  God,  and  so  ex- 
poses himself  to  God's  hot  displeasure,  he  may  propose  no 
doctrine  to  the  church  of  God,  the  assurance  whereof  he 
brings  not  from  the  mouth  of  God.  If  master  Quintin  were 
brawling  in  the  schools  or  bragging  of  knowledge  amongst 
the  philosophers,  I  would  patiently  abide  that  he  should 
affirm  as  many  paradoxes  as  pleased  him.  But,  in  the 
church  of  God,  to  affirm  that  God  hath  spoken  when  God 
hath  not  spoken;  or  done  that  which  he  is  not  able  to  prove 
by  God's  plain  word  that  He  hath  done — so  to  do,  I  say, 
is  altogether  intolerable.  And  therefore,  let  him  search 
the  Scriptures  for  the  probation  of  his  affirmative,  or  else 
I  will  cry  also  as  loud  as  I  can,  that  he  has  lost  his  cause, 
and  is  convicted  a  manifest  liar,  in  that  he  hath  affirmed 
Jesus  to  have  done  that  which  no  Scripture  doth  witness 
that  He  hath  done.  Let  all  men  therefore,  who  will  not 
follow  lies,  detest  the  mass,  till  it  find  a  ground  within  the 
book  of  God,  as  I  am  assured  it  never  shall.  And  that 
shall  the  reader  more  easily  perceive  by  this  conference 
that  follows: — 

Read  and  then  judge. 


The  Answer  to  the  Abbot's  Oration.  399 


The  Answer  of  John  Knox  to  the  Abbot's  Oration,  given 
in  writing  by  the  Abbot  before  the  disputation. 

JOHN  KNOX. 

Whensoever  it  pleases  God,  of  his  great  mercy,  to 
show  the  light  and  to  blow  the  trumpet  of  his  true  word 
unto  the  blind  and  unthankful  world,  after  darkness  and 
long  silence,  it  hath  the  strength  to  move  and  waken,  not 
only  the  chosen,  but  also  the  reprobate,  and  in  divers  man- 
ners. For  the  one  it  wakeneth  from  ignorance,  error,  su- 
perstition, vanity,  and  horrible  corruption,  to  walk  before 
their  God  in  knowledge,  verity,  true  serving  of  his  Majes- 
ty, and  in  purity  of  life.  But  the  others  it  wakeneth  from 
their  former  sloth,  and  yet  to  their  further  condemnation. 
For  such  as  in  the  time  of  darkness  did  live  as  men  with- 
out God,  at  the  sound  of  the  trumpet  calling  them  to  repent- 
ance, add  and  join  to  their  former  corruption,  blaspheming 
against  God  and  against  his  eternal  verity.  For  perceiving 
that  the  light  discovers  their  turpitude,  and  that  the  trum- 
pet will  not  suffer  them  to  sleep,  as  they  did  before,  with- 
out open  reproach;  they  shame  not  to  call  light,  darkness, 
and  darkness,  light;  good,  evil,  and  evil,  good.  (Isa.  v.) 
And  to  bring  that  to  pass,  namely,  that  the  light  shine  no 
more,  the  whole  band  of  such  as  oppose  themselves  to  the 
verity  of  God  so  earnestly  travail,  that  sluggards  and  effem- 
inate men  become  active  and  strong  soldiers  to  the  devil. 
The  examples  hereof  are  so  common  in  Scripture  that  they 
need  no  long  rehearsal.  For  what  was  the  state  of  the 
false  prophets  and  priests  in  the  days  of  Isaiah,  Jeremiah, 
Ezekiel,  Michaiah,  and  the  rest  of  the  true  prophets  of 
God? 

What  care  they,  who  by  ordinary  succession  ought  to 
have  taught  the  people  of  God,  took  over  their  charges, 
the  complaints  and  attestations  of  the  true  prophets  used 
against  them  do  witness.  In  which  they  call  them  dumb 
dogs,  blind  watchmen,  such  as  regarded  nothing  but  am- 
bition, riotous  cheer,  and  lusts  of  the  flesh.  Pastors  that 
fed  not  the  flock,  but  fed  themselves.  Finally,  they  term 
them  men,  from  the  most  to  the  least,  given  to  avarice; 
apostates  that  had  left  God,  his  laws,  statutes,  and  ordi- 


400  Knox. 

nances,  and  had  laid  themselves  down  to  sleep  in  the  midst 
of  corruption,  out  of  which  they  could  not  be  wakened. 
(Isa.  lvi.  Ezek.  xxxiv.  Jer.  vi.)  But  yet  how  vigilant  and 
active  they  were  to  resist  the  true  prophets,  and  the  doc- 
trine offered  by  them,  the  Scripture  likewise  testifies.  For 
then  was  Isaiah,  and  such  as  adhered  to  his  doctrine,  held 
as  monsters  in  the  eyes  of  the  proud  priests,  and  of  the 
multitude.  Then  was  Jeremiah  accused  of  treason,  cast 
into  prison,  and  condemned  to  death.  Then  was  Michaiah 
openly  stricken  upon  the  mouth;  (Isa.  viii.  Jer.  xxxviii. 
1  Kings  xxii.)  and  briefly,  then  did  none  of  the  true  pro- 
phets of  God  escape  the  hatred  and  cruel  persecution  of 
those  that  claimed  the  title  and  authority  to  rule  in  the 
church. 

The  same  may  be  seen  in  the  days  of  Jesus  Christ ;  for 
how  negligent  and  careless  the  whole  Levitical  order,  a  few 
excepted,  were,  these  words  of  our  Master  Jesus  Christ  do 
witness:  "Wo  be  unto  you,  scribes  and  pharisees,  hypo- 
crites ;  for  ye  shut  up  the  kingdom  of  heaven  before  men ; 
ye  yourselves  do  not  enter,  and  such  as  would  enter,  ye 
suffer  not."  (Matt,  xxiii.)  But  when  the  trumpet  began  to 
blow  in  the  mouth  of  John  the  Baptist;  and  when  Jesus 
Christ  began  to  preach  and  to  make  more  disciples  than 
John  did ;  when  John  called  them  a  progeny  of  vipers,  and 
Jesus  Christ  termed  them  blind  guides,  how  careful  the 
whole  rabble  then  were  is  easy  to  be  perceived.  For  then 
were  ambassadors  sent  to  John  to  know  by  what  authority 
he  made  such  innovation  among  the  people  and  in  the  reli- 
gion of  God.  (Matt,  xv.)  Then  was  Christ  Jesus  tempted 
with  sharp  and  subtle  questions;  then  was  he  accused  for 
breaking  of  the  traditions  of  the  ancients;  then  was  he 
called  Beelzebub;  (Matt,  xvii.)  and  in  the  end  he  was  pro- 
cured to  be  hanged  betwixt  two  thieves.  And  by  whose 
diligence  was  all  this  brought  to  pass?  Was  it  not  by 
them  who  before  had  abused  the  law,  blinded  the  people, 
deceived  the  simple,  and  under  the  title  and  name  of  God, 
had  set  up  the  devil  and  all  abomination  to  reign  over  men? 
For  in  place  of  God's  true  worshipping  they  had  erected 
a  market  and  filthy  merchandize  in  the  temple  of  God. 
(John  ii.)  The  ejection  whereof  did  so  enrage  these  dumb 
dogs,  that  with  one  accord  they  began  to  bark  against  Jesus 
Christ,  and  his  most  wholesome  doctrine;  and  that  because 
the  zeal  of  that  great  god,  their  belly,  did  altogether  con- 
sume and  eat  them  up. 


The  Answer  to  the  Abbot's  Oration.  401 

These  things  we  know  to  be  most  true,  and  therefore  we 
ought  not  to  wonder  albeit  the  true  word  of  God  retains  its 
own  nature,  and  that  the  selfsame  thing  befall  now  in  our 
days  that  heretofore  hath  been  fully  performed.  As  for 
myself,  I  nothing  doubt  but  the  great  perturbation,  contro- 
versy, and  debate  lately  stirred  up  in  all  Christian  realms, 
for  the  cause  of  religion,  is  the  cause  that  my  lord  abbot 
has  been  of  late  days  troubled  with  unaccustomed  labours.* 
For  if  the  superstition,  idolatry,  pride,  vain-glory,  ambition, 
unjust  possessions,  superfluous  rents  and  filthy  living,  used 
and  maintained  heretofore  by  such  as  claim  the  name  and 
authority  of  the  church,  had  not  been  openly  rebuked,  and 
a  part  thereof,  in  despite  of  satan,  suppressed;  it  may  be 
thought  that  my  lord  in  this  his  impotent  age,  could  have 
contented  himself  with  the  selfsame  ease  and  quietness  that 
in  his  younger  age,  and  better  ability,  he  enjoyed.  But 
now  the  trumpet  soundeth  damnation  to  all  negligent  pas- 
tors, and  therefore  is  my  lord  afraid;  and  therefore,  to  dis- 
charge his  conscience,  he  will  take  the  pains  to  instruct  his 
flock,  and  to  warn  them  to  beware  of  false  teachers.  I  will 
interpret  all  to  the  best  part.  If  my  lord's  eye  be  single, 
his  work  is  good ;  but  if  the  light  that  appeareth  to  be  in 
him,  and  in  his  sect,  be  nothing  but  darkness,  how  great 
shall  the  darkness  be!  (Matt,  vi.)  My  lord  is  a  clerk,f 
and  needeth  no  interpreter  of  such  places  of  Scripture. 
But  for  the  simple  I  say — that  rightly  to  teach  the  flock  of 
Jesus  Christ  requires  right  institution  in  Christ's  own  doc- 
trine; or  else  a  zeal  without  knowledge  is  nothing  but  the 
cause  of  further  blindness.  Yea,  if  the  blind  lead  the  blind, 
the  ignorant  idolater  taking  upon  him  to  teach  the  ignorant 
people  of  long  time  brought  up  in  idolatry,  neither  of  them 
both  can  escape  condemnation  so  long  as  they  follow  that 
train;  and  therefore  it  will  nothing  unburden  my  lord's 
conscience,  albeit  that  after  his  negligence  and  long  silence, 
he  begin  to  cry  to  such  as  he  terms  his  flock,  "  Beware  of 
false  prophets;"  for  it  may  be  that  himself  is  one  of  that 
number;  yea,  perchance,  the  falsest  that  they  have  heard 
these  hundred  years.  For  if  he  be  a  false  prophet  that 
teaches  men  to  follow  strange  gods;  that  prophesies  a  lie 
in  the  name  of  the  Lord,  and  speaks  to  the  people  the  divi- 
nation and  deceit  of  his  own  heart;  that  causes  the  people 

*  The  abbot  complained  of  the  unusual  trouble  of  late  occasioned 
him  by  heretics, 
t  A  learned  man. 


402  Knox. 

to  err,  and  leave  the  old  paths,  and  to  walk  in  the  path  of 
the  way  that  is  not  trodden;  that  constantly  says  to  them 
that  provoke  God  to  anger,  "  The  Lord  hath  spoken  it,  ye 
shall  have  peace;  and  to  all  that  walk  after  the  lusts  of 
their  own  hearts,  there  shall  no  evil  chance  unto  you,"  &c. 
(Jer.  xxiii.)  If,  finally,  they  are  false  prophets  that  are 
avaricious  and  study  for  advantage,  that  sew  pillows  under 
the  armholes  of  wicked  men,  and  lay  sinners  to  sleep,  and 
promise  life  to  them  to  whom  they  ought  not  to  promise 
it.  (Ezek.  xiii.)  If  these  be  false  prophets  (I  say)  as  the 
Scripture  affirms  them  to  be,  then  stands  my  lord  abbot 
in  a  wondrous  perplexity,  and  such  as  believe  him  are  in 
no  less  danger. 

For  God  hath  never  pronounced  such  articles  as  my 
lord  calls  wholesome  doctrine;  the  chief  of  them,  namely, 
the  mass,  purgatory,  praying  to  saints,  erecting  of  images, 
and  such  others,  have  no  assurance  of  God's  word,  but 
are  the  mere  dreams,  statutes,  and  inventions  of  men,  as 
their  particular  examination,  if  my  lord  pleases  to  abide 
the  trial,  will  more  plainly  witness.  And  therefore  it  is 
no  sufficient  assurance  to  the  conscience  of  the  auditor, 
that  my  lord  burden  his  conscience  in  the  presence  of  God, 
that  his  articles  are  godly,  necessary,  and  expedient  to  be 
believed.  For  so  have  ever  the  false  prophets  done,  when 
they  and  their  doctrines  were  impugned.  Did  not  the 
prophets  and  priests  of  Baal  affirm  their  doctrine  and 
religion  to  be  godly,  against  the  prophet  Elias?  (1  Kings 
xviii.)  They  did  not  only  burden  their  conscience,  but 
also  offered  themselves  to  suffer  trial,  God  himself  being 
judge,  before  the  king  and  before  the  whole  people.  The 
selfsame  thing  did  the  false  prophets  against  Michaiah  and 
Jeremiah.  And  therefore,  yet  again  I  say,  my  lord's  con- 
science, (if  a  blind  zeal  be  worthy  of  the  name  of  con- 
science,) will  neither  save  himself  nor  others,  because  it 
is  not  grounded  upon  God,  his  revealed  will  or  promise. 
If  my  lord  thinks  that  the  holy  catholic  church  is  suffi- 
cient assurance  for  his  conscience,  let  him  understand  that 
the  false  prophets  had  the  same  buckler  against  Jeremiah; 
(Jer.  vii.)  for  they  cried,  "  The  temple  of  the  Lord,  the 
temple  of  the  Lord,  the  temple  of  the  Lord;"  but  as  he 
with  one  stroke  did  burst  their  buckler  asunder,  saying, 
"  Put  not  your  trust  in  lying  words;"  so  say  we,  that 
how  catholic  (that  is  universal)  or  even  holy  their  church 


The  Answer  to  the  Abbot's  Oration.  403 

hath  been,  they  never  are  able  to  prove  it,  neither  in  life, 
making  of  laws,  nor  in  soundness  of  doctrine,  as  in  my 
answer  given  by  mouth  I  have  more  plainly  shown.  It 
pleases  my  lord  to  term  us  wicked  and  deceitful  preachers, 
who  go  about,  not  knowing  where  from  we  come,  nor  by 
what  order.  And  further,  he  fears  not  to  pronounce  our 
doctrine  false,  wicked,  and  ungodly;  for  of  us  and  our 
doctrine  it  is  plain  that  my  lord  meant  and  meaneth. 

I  answer,  that  as,  by  God's  word,  we  accuse  the  whole 
mass  of  man's  nature  of  corruption  and  wickedness ;  so 
do  we  not  flatter  ourselves,  but  willingly  confess  ourselves 
to  be  so  subject  to  corruption  and  natural  wickedness, 
that  the  good  which  we  would  do,  we  do  it  not ;  but  the 
evil  that  we  hate,  that  we  do.  Yea,  we  do  not  deny  but 
that  in  our  lives  and  outward  conversation  there  are  many 
things  both  worthy  of  reformation  and  reprehension.  But 
yet  if  our  lives  shall  be  compared  with  the  lives  of  them 
that  accuse  us,  be  it  in  general  or  be  it  in  particular,  we 
doubt  not  to  be  justified,  both  before  God  and  man.  For 
how  many  ministers  this  day  within  Scotland,  is  my  lord 
abbot  (joining  with  him  the  whole  rabble  of  the  horned 
bishops)  able  to  convict  to  be  adulterers,  fornicators,  drunk- 
ards, blood-shedders,  oppressors  of  the  poor  widow,  father- 
less, or  stranger,  or  yet  do  idly  live  upon  the  sweat  of 
other  men's  brows?  And  how  many  of  them,  from  the 
highest  to  the  lowest,  are  able  to  abide  an  assize  of  the 
forenamed  crimes  ?  And  yet  we  shall  be  called  by  them 
wicked  and  deceitful  preachers,  even  as  if  the  strongest 
and  most  common  harlot  that  ever  was  known  in  the 
brothel,  should  slander  and  revile  an  honest  and  modest 
matron.  But  in  somewhat  must  the  sons  resemble  their 
father. 

The  devil,  as  he  is  perpetual  enemy  to  truth  and  to  an 
honest  life,  so  is  he  a  liar  and  accuser  of  the  brethren  ; 
and  therefore,  albeit  such  as  serve  him  in  idolatry  and  all 
filthiness  of  life  cast  forth  against  us  their  venom  and  lies ; 
with  testimony  of  a  good  conscience,  we  refer  vengeance 
to  him  to  whom  it  appertained ;  neither  yet  would  we 
have  once  opened  our  mouths  for  the  defence  of  our  own 
innocency,  for,  God  be  praised,  even  before  the  world  it 
will  utter  itself,  were  it  not  that  in  slandering  our  lives 
they  go  about  to  deface  the  glorious  gospel  of  Jesus 
Christ,  whereof  it  hath  pleased  his  mercy  to  make  us 
ministers.     And  in  that  case,  let  them  be  assured,  that  the 


404  Knox. 

lies  which  without  shame  or  assurance,  they  causelessly 
vomit  out  against  us;  with  shame  and  double  confusion 
they  shall  justly  receive  them  again  in  their  own  bosoms. 
If  my  lord  abbot  allege  that  he  accuses  not  our  lives  and 
external  conversation,  but  our  doctrine,  which  he  terms 
false,  wicked,  and  ungodly,  we  answer,  That  doth  more 
grieve  us  than  the  slandering  of  our  lives,  but  we  doubt 
nothing  but  that  He  who  made  his  favourable  promise  to 
afflicted  Jerusalem,  in  these  words,  "  x\ll  instruments  that 
are  prepared  against  thee  shall  not  prosper;  and  every 
tongue  that  shall  rise  against  thee  in  judgment,  thou  shalt 
rightly  convict  and  condemn  of  impiety."  (Is.  liv.) — We 
doubt  not,  I  say,  but  the  same  God  will,  in  this  our  age, 
confound  the  tongues  that  oppose  themselves  to  his  eternal 
verity,  which  is  the  ground  and  assurance  of  our  doctrine. 
And  therefore,  we  nothing  fear  to  say  that  my  lord,  in  the 
end,  shall  speed  no  better,  if  he  continue  in  that  his  irre- 
verent railing,  than  such  as  heretofore  have  blasphemed 
Jesus  Christ  and  his  eternal  verity.  To  the  which  albeit 
for  the  present  they  will  not  be  subject,  and  that  because 
our  persons  and  presence,  whom  God  maketh  ministers  of 
the  same,  are  contemptible  and  despised,  yet  in  the  end 
they  shall  feel,  that  in  rebelling  against  our  admonitions 
they  were  rebellious  to  the  mouth  of  God ;  and  in  defacing 
us  they  have  despised  the  eternal  Son  of  God,  who  of  his 
mercy  hath  sent  us  to  rebuke  their  impiety,  and  to  reduce 
to  knowledge  and  unto  the  true  pastor  again,  such  as 
through  blind  ignorance  have  followed  the  inventions  and 
dreams  of  men,  and  have  sought  justice,  remission  of  sins, 
and  reconciliation  with  God,  by  other  means  than  by  Jesus 
Christ,  and  by  true  faith  in  his  blood. 

But  of  this  point  I  know  my  lord  most  doubts,  namely, 
Whether  God  hath  sent  us  or  not?  For  my  lord  says  we 
go  about,  not  knowing  wherefrom  we  come,  nor  by  what 
order.  We  answer,  that  in  our  consciences  we  know, 
and  he  himself  will  bear  us  record,  that  we  are  not  sent 
by  that  Roman  antichrist  whom  he  calls  the  pope,  nor  yet 
from  his  carnal  cardinals,  nor  dumb  bishops.  And  thereof 
we  rejoice,  being  assured  that  as  we  are  not  sent  by  Christ's 
manifest  enemy  in  the  earth,  so  are  we  sent  by  Jesus 
Christ  himself,  and  that  by  such  order  as  God  hath  ever 
kept  from  the  beginning,  when  public  corruption  entered 
into  the  church,  by  sloth  and  impiety  of  such  as  of  duty 
ought  to  have  fed  the  flock,  and  to  have  retained  the  people 


The  Answer  to  the  Abbot's  Oration.  405 

under  obedience  of  God,  as  well  in  religion  as  in  life  and 
manners.  The  order  of  God,  I  say,  hath  been,  in  such 
public  corruptions  to  raise  up  simple  and  obscure  men,  in 
the  beginning  of  their  vocation  unknown  to  the  world,  to 
rebuke  the  manifest  defection  of  the  people  from  God,  to 
convict  the  pastors  of  their  former  negligence,  sloth,  and 
idolatry,  and  to  pronounce  them  unworthy  of  their  offices. 
For  so  was  Elias  sent  in  the  days  of  Ahab,  Jeremiah  in 
the  time  of  corruption  under  Jehoiakin  and  Zedechias, 
Amos  under  Jeroboam,  and  the  rest  of  the  prophets,  every 
one  in  their  own  time.  (1  Kings  xvii.  Jer.  xxxv.  Amos  ii.) 
And  after  the  same  order  hath  God  raised  up  in  these  our 
days  such  men  as  my  lord  and  his  faction  term  heretics, 
schismatics,  Zuinglians,  Lutherans,  Ecolampadians,  and 
Calvinists. 

They  are  now  raised  up  to  prove  the  pope  to  be  anti- 
christ ;  his  whole  glory  in  the  earth  to  be  altogether  repug- 
nant to  the  condition  of  Christ's  true  ministers ; — the  mass 
to  be  idolatry,  and  a  bastard  service  of  God,  yea,  more 
corrupted  than  ever  was  the  sacrifice  in  the  days  of  the 
prophets,  when  yet  they  affirmed  them  to  be  abominable 
before  God;  to  prove  purgatory  to  be  nothing  but  a 
pick-purse;  the  defence  of  man's  free  will  to  do  good  and 
avoid  evil,  to  be  the  condemned  heresy  of  Pelagius ; — the 
forbidding  of  marriage  to  any  estate  of  men  or  women  to 
be  the  doctrine  of  devils ;  and  to  prove  the  forbidding  of 
meat  for  conscience  sake  to  proceed  of  the  same  fountain; 
the  erecting  images  in  churches,  and  in  public  places  of 
assemblies,  to  be  against  the  expressed  commandment  of 
God ;  prayer  to  the  dead  and  to  saints  to  be  work  done 
without  faith,  and  therefore  to  be  sin.  Briefly,  God  hath 
raised  up  men,  in  these  our  days,  so  to  discover  the  turpi- 
tude and  filthiness  of  that  Babylonian  harlot,  that  her 
golden  cup,  in  which  her  fornication  was  hid  before,  is  now 
become  abominable  to  all  such  as  trust  for  the  life  ever- 
lasting. And  they  have  further  set  so  vehement  a  fire  in 
the  very  ground  of  her  glory,  that  is,  in  her  usurped 
authority,  that  she  and  it  are  both  likely  to  burn,  to  their 
uttermost  confusion.  My  lord  and  his  companions  fear  no 
such  threatenings.  They  are  but  railing  knaves  that  de- 
spitefully  speak  against  their  holy  mother  the  church! 

I  have  already  said  that  the  prophets,  in  their  days, 
were  even  so  rewarded  of  those  that  had  the  same  title 
and  dignity  that  now  our  adversaries  claim;  and  yet  did 

KNOX.  37 


406  Knox. 

they  not  escape  the  plagues  pronounced.  And  in  the  same 
confidence  we  stand,  rejoicing  further,  that  howsoever  the 
pope's  creatures  repine,  storm,  and  rage,  yet  they  that  are 
of  God  hear  us,  know  the  voice  of  Jesus  Christ  speaking 
in  us  his  weak  instruments,  and  do  fly  from  that  horrible 
harlot,  and  from  her  filthiness ;  which  is  to  us  a  sufficient 
assurance  that  God  hath  sent  us  for  the  comfort  of  his 
chosen. 

But  my  lord,  perchance,  requires  miracles  to  prove  our 
lawful  vocation.  For  so  doth  Vinzet,  procutor*  for  the 
papists.  To  both  I  answer,  that  a  truth  by  itself,  without 
miracles,  has  sufficient  strength  to  prove  the  lawful  voca- 
tion of  the  teachers  thereof;  but  miracles  destitute  of  truth, 
have  efficacy  to  deceive,  but  never  to  bring  to  God.  But 
this,  by  the  grace  of  God,  shall  be  more  fully  entreated  in 
the  answer  to  Vinzet's  questions  thereupon.  And  yet  one 
word  must  I  say,  before  I  make  end,  to  my  lord  and 
unto  the  rest  of  the  pope's  creatures ;  and  it  is  this.  If 
they  will  study  to  keep  themselves  in  credit  and  estimation, 
let  them  never  call  our  vocation  in  doubt ;  for  we  instantly 
will  object  to  them,  that  from  the  most  to  the  least,  there 
is  none  amongst  them  lawfully  called  to  serve  within  the 
church  of  God.  But  all  commit  simony,  all  are  heretics, 
all  receive  the  spirit  of  lies,  and  the  leprosy  of  Gehazi; 
(2  Kings  v.)  and  finally,  being  accused  as  to  their  first 
ordination,  they  neither  can  give  grace  nor  benediction  to 
the  people  of  God.  And  this  by  their  own  law,  I  offer  my- 
self to  prove  as  evidently  as  my  lords  bishops,  abbots,  pri- 
ors, and  the  rest  of  that  sect,  are  able  to  prove  themselves 
called  to  ecclesiastical  function,  as  they  term  it,  by  their 
father's  bulls,  and  confirmation  of  the  pope. 

I  wonder  not  a  little  that  my  lord  should  allege,  that  I 
was  certified  that  he  could  not  be  present  at  Kirkoswald, 
the  day  that  I  first  offered  myself  to  resist  his  vain  and 
blasphemous  articles.  I  am  able  to  prove  that,  by  his 
promise,  he  had  bound  himself  oflener  than  once  to  be 
present.  And  also  that  by  famous  gentlemen,  on  that  same 
Sunday  in  the  morning,  he  was  required  either  to  come 
and  teach  according  to  his  promise,  and  so  to  suffer  his  doc- 

*  Or  prolocutor.  The  individual  referred  to  was  Ninian  Wingate, 
a  Romish  schoolmaster  of  Linlithgow,  who  at  the  instigation  of  some 
priests,  had  previously  written  to  Knox  upon  the  subjects  in  dispute 
between  the  papists  and  the  reformed,  particularly  the  call  of  min- 
isters. 


The  Answer  to  the  Abbot's  Oration.  407 

trine  to  be  tried  in  the  hearing  of  such  as  he  called  his  own 
flock ;  or  else  to  come  and  hear  doctrine,  and  with  sobriety 
and  gentleness  to  oppose  at  his  pleasure.  These  two  heads, 
I  say,  I  am  able  to  prove.  But  that  I  was  certified  that  he 
could  not  be  present,  &c.  I  think  it  shall  be  as  hard  to 
prove,  as  to  prove  that  Melchizedec  made  sacrifice  of  bread 
and  wine  unto  God.*  But  my  lord  shall  have  liberty  of 
me  to  allege  in  such  cases  what  pleases  him,  so  long  as 
his  allegation  shall  not  prejudge  the  verity,  nor  give  patro- 
ciny  tof  a  lie  in  matters  of  religion.  It  is  not  of  great  im- 
portance whether  I  were  certified  or  not  that  my  lord  could 
not  be  present,  as  he  alleges.  I  presented  myself  at  the  day 
appointed ;  and  that  is  some  argument  that  I  greatly  feared 
not  my  lord's  presence.  The  letters  that  have  passed  be- 
twixt us,  together  with  some  answers  that  I  deferred,  shall 
be  put  in  register  before  the  disputation,  that  men  may  see 
the  whole  proceedings  of  both  parties.  And  thus  much  by 
writing  to  my  lord's  first  oration  given  us  in  writing. 


The  answer  to  my  lord's  last  argument,  proposed  by  him 
in  writing,  on  the  last  day  of  disputation.  The  argu- 
ment is  this. 

Master  Quintin  saith 
Whatsoever  opinion  is  conceived  of  the  Scriptures  of 
Almighty  God  having  no  express  testimony  nor  appear- 
ance of  the  Saviour, \  is  utterly  to  be  refused,  as  says  John 
Knox  himself.  But  sure  it  is,  that  John  Knox's  own  opinion 
conceived  or  contracted  of  the  Scripture,  concerning  the 
bringing  forth  of  bread  and  wine  by  Melchizedec  to  refresh 
or  gratify  Abraham  and  his  weary  company,  is  not  ex- 
pressly contained  in  the  Scripture,  nor  has  any  appear- 
ance of  the  Saviour,  therefore  it  follows  well,  that  it  is  all 
utterly  by  his  own  judgment  to  be  refused. 

John  Knox. 

If  I  should  grant  unto  you,  my  lord,  your  whole  argu- 
ment, I  should  but  declare  myself  ignorant  of  the  art,  and 

*  Which  the  abbot  made  the  principal  ground  of  his  argument, 
in  support  of  the  mass. 
t  Patronise,  countenance. 
X  The  real  presence  in  the  bread. 


408  Knox. 

unmindful  of  my  own  affirmation;  but  yet  you  would 
have  proved  nothing  of  your  intent.  The  chief  question 
and  controversy  betwixt  you  and  me,  is  not  whether  my 
interpretation  of  that  place  (which  at  your  instance  and 
request  I  gave)  be  true  or  not;  but  whether  Melchizedec, 
the  figure  of  Christ,  did  offer  unto  God  bread  and  wine, 
which  you  have  affirmed,  and  laid  it  to  be  the  ground  and 
cause  why  it  behoved  Christ  Jesus  to  have  made  oblation 
of  his  body  and  blood,  under  the  forms  of  bread  and  wine, 
in  his  last  Supper,  both  which  I  denied.  So  that  it  rests 
to  you  to  prove  that  Melchizedec,  the  figure  of  Christ,  did 
offer  unto  God  bread  and  wine,  &c. ;  and  it  appertains 
not  unto  me  to  prove  my  opinion  or  interpretation.  For 
supposing  that  my  opinion,  conceived  of  that  place,  were 
to  be  rejected,  (as  you  are  never  able  to  prove  it  to  be,)  yet 
is  your  affirmative  never  the  better  proved;  for  if  you  will 
conclude,  It  was  not  brought  forth  to  refresh  Abraham, 
(which  yet  is  not  proven,)  therefore  it  was  brought  forth  to 
be  offered  unto  God,  babes  will  mock  you,  and  send  you 
again  to  your  logic. 

But  yet,  my  lord,  with  your  leave  I  must  come  nearer 
you,  and  say,  that  the  major  or  first  part  of  your  argument 
is  false,  and  that  you  falsely  allege  upon  me  that  which  I 
never  spake  nor  meant.  Read  the  whole  conference  betwixt 
you  and  me,  and  you  shall  not  find  that  I  have  simply 
affirmed  that  all  opinion  of  man  conceived  of  the  Scriptures 
is  utterly  to  be  rejected,  unless  the  same  be  proved  by  the 
manifest  word  of  God.  For  I  am  not  ignorant  that 
some  interpretations  are  tolerable,  yea,  and  may  be  to  the 
edification  of  the  church,  although  they  do  not  fully  express 
the  mind  of  the  Holy  Ghost  in  that  place.  But  I  have 
affirmed,  and  yet  affirm,  that  neither  the  authority  of  the 
church,  the  determination  of  the  councils,  nor  the  opinions 
of  doctors,  are  to  be  received  in  matters  of  faith,  and  in 
the  doctrine  concerning  our  salvation,  unless  the  same  be 
proved  by  the  express  word  of  God.  And  therefore,  my 
lord,  with  your  leave,  I  must  say,  that  either  wilfully  or 
else  by  some  oversight,  you  have  omitted  both  in  the  major 
and  in  the  minor  of  your  argument  that  which  should 
have  been  the  cause  and  assurance  of  your  conclusion. 

For  thus  you  ought  to  have  reasoned,  "  Whatsoever 
opinion  is  conceived  of  the  Scriptures  of  Almighty  God 
concerning  faith  and  the  doctrine  of  salvation,  having  no 


The  Answer  to  the  Abbot's  Oration.  409 

express  testimony  of  the  same,  is  to  be  rejected.  But  so 
it  is,  that  John  Knox's  own  opinion  concerning  the  bring- 
ing forth  of  bread  and  wine  by  Melchizedec  is  a  matter 
concerning  faith,  and  the  doctrine  of  our  salvation,  yet  it 
hath  no  testimony  of  God's  expressed  word,  therefore  it  is 
to  be  rejected." 

If  in  this  manner  you  had  reasoned,  my  lord,  (as  of 
necessity  you  must  do,  if  you  conclude  any  thing  against 
me,)  I  would  have  immediately  denied  the  second  part  of 
your  argument,  and  have  said,  that  to  know  or  define 
what  was  done  with  the  bread  and  wine  brought  out  by 
Melchizedec  is  no  article  of  our  belief,  neither  yet  is  it  a 
doctrine  necessary  to  the  salvation  of  man.  For  neither 
did  Adam,  Abel,  Seth,  Enos,  Enoch,  Methuselah,  or  Noah, 
believe  any  such  thing;  neither  yet  is  there,  since  the 
days  of  Abraham,  any  commandment  given  by  God,  to 
believe  such  an  article.  Yea,  further,  in  the  whole  Scrip- 
tures there  is  no  mention  made  what  was  done  with  that 
bread  and  wine,  and  therefore  it  can  be  no  article  of  our 
belief,  nor  yet  a  doctrine  concerning  our  salvation,  and  so 
your  argument  has  broken  its  own  neck.  If  I  list,  my 
lord,  to  sport  a  little  with  you,  I  might  find  some  occasion 
in  the  second  part  of  your  argument.  For  where  you 
affirm  that  my  opinion  concerning  the  bringing  forth  of 
the  bread  and  wine,  by  Melchizedec,  to  refresh  Abraham 
and  his  company  is  neither  expressly  contained  in  the 
word  of  God,  neither  yet  hath  appearance  of  the  same, 
and  therefore  it  is  utterly  to  be  rejected — now,  my  lord, 
give  me  leave  to  turn  this  part  of  your  argument  into  your 
own  bosom,  if  I  can;  and  that  so  I  may  do,  thus  I  reason. 

The  opinion  conceived  by  my  lord  abbot,  that  the  bread 
and  wine  brought  forth  by  Melchizedec  was  offered  unto 
God,  is  not  expressly  contained  in  God's  Scriptures,  there- 
fore it  is  utterly  to  be  rejected.  Beware,  my  lord,  that 
you  be  not  beaten  with  your  own  batoon;*  for  then  must 
the  mass,  yea,  the  best  part  of  the  same,  stand  upon  an 
unsure  ground,  that  is  to  say,  upon  the  opinion  of  man, 
and  having  no  assurance  of  God's  expressed  word !  But 
now,  my  lord,  merriness  set  aside,  I  humbly  require  you 
by  my  pen,  as  I  did  by  mouth,  that  you  deeply  consider 
with  what  conscience  before  God  you  dare  affirm  that 
doctrine  to  be  wholesome,  yea,  and  necessary  to  be  believ- 
*  Staff,  weapon. 
37* 


410  Knox. 

ed,  whereof  you  are  able  to  bring  no  proof  out  of  the  man- 
ifest word  of  God. 

The  second  day  of  our  conference  and  disputation,  when 
I  was  constrained  to  answer  your  frivolous  conjectures 
and  vanities,  your  brags  and  boasts  oftener  blown  out 
than  once,  were,  that  your  probation  should  be  so  evident, 
that  the  stones  should  hear  your  probation  and  the  dead 
walls  should  see  the  justness  of  your  cause.  I  patiently 
did  abide,  (although  perchance  with  the  grief  of  some 
brethren,)  these  your  wanton  words,  and  thought  within 
myself,  The  mountains  are  in  labour,  &c.  But  what  is 
now  produced  and  brought  forth,  the  world  may  see!  It 
may  appear  that  you  were  hard  beset,  when  to  avoid  the 
proof  of  your  own  affirmative  you  fled  to  impugn  that 
which  appertains  nothing  to  the  purpose.  For  as  I  was 
not  bound  to  have  shown  unto  you  what  I  thought  was 
done  with  the  bread  and  wine  brought  forth  by  Melchize- 
dec,  so  was  I  not  bound  to  have  defended  my  interpreta- 
tion and  judgment  of  that  place. 

But  unto  you  it  always  appertains,  and  if  ever  we  meet 
again  upon  that  head  it  will  be  yet  judged  to  appertain  to 
you,  to  prove  that  Melchizedec  did  at  that  time  offer  bread 
and  wine  unto  God,  which  I  am  well  assured  that  you  are 
never  able  to  do,  by  any  testimony  of  God's  word.  And 
therefore  must  I  say,  the  mass  slandeth  groundless.  And 
the  greatest  patron  thereof,  for  all  his  sicker*  riding,  hath 
once  lost  his  stirrups,  yea,  is  altogether  set  besides  his 
saddle.  And  yet  the  common  fame  goeth,  that  you,  my 
lord,  your  flatterers  and  collaterals,  brag  greatly  of  your 
victory  obtained  in  disputation  against  John  Knox;  but  I 
will  not  believe  you  to  be  so  vain,  unless  I  shall  know  the 
certainty  written  by  your  own  hand. 

Let  all  men  now  judge  upon  what  ground  the  sacrifice 
of  the  mass  standeth.  The  heavenly  Father  hath  not 
planted  within  his  Scriptures  such  a  doctrine.  It  followeth 
therefore,  that  it  ought  to  be  rooted  out  of  all  godly  men's 
hearts. 

*  Sure,  safe. 


Thanksgiving  for  Deliverance.  411 

THANKSGIVING 

TOR 

DELIVERANCE,  WITH  PRAYERS. 


"  The  parliament  was  to  begin  the  20th  of  July,  1560,  and  to  be 
continued  till  the  first  of  August;  and  therefore  the  lords  made  haste 
and  diligence,  that  all  things  should  be  put  in  convenient  order. 
But,  before  all  things,  the  preachers  exhorted  them,  for  then  in  Edin- 
burgh were  the  most  part  of  the  chief  ministers  of  this  realm,  to  be 
thankful  unto  God ;  and,  next  to  provide  that  the  ministers  should 
be  distributed,  as  the  necessity  of  the  country  required.  A  day  was 
appointed,  when  the  whole  nobility,  and  the  greatest  part  of  the 
congregation,  assembled  in  St.  Giles's  church,  in  Edinburgh,  where, 
after  the  sermon  made  for  that  purpose,  public  thanks  were  given 
unto  God  for  his  merciful  deliverance,  in  form  as  followeth." — Knox, 
History. 


O  Eternal  and  everlasting  God,  Father  of  our  Lord 
Jesus  Christ,  who  hath  not  only  commanded  us  to  pray, 
and  promised  to  hear  us,  but  also  wiliest  us  to  magnify  thy 
mercies,  and  to  glorify  thy  name,  when  thou  showest  thy- 
self pitiful  and  favourable  unto  us;  especially  when  thou 
deliverest  us  from  desperate  dangers :  for  so  did  thy  ser- 
vants, Abraham,  David,  Jehoshaphat,  and  Hezekiah;  yea, 
the  whole  people  of  Israel  omitted  not  the  same,  when  thou, 
by  thy  mighty  hand,  didst  confound  their  enemies,  and 
didst  deliver  them  from  fear  and  danger  of  death  intended. 
We  ought  not,  nor  can  we  forget,  O  Lord,  in  how  misera- 
ble estate  stood  this  poor  country,  and  we,  the  just  inhabi- 
tants of  the  same,  not  many  days  past;  when  idolatry  was 
maintained;  when  cruel  strangers  did  bear  rule;  when 
virgins  were  deflowered,  matrons  corrupted,  men's  wives 
violently  and  villainously  oppressed,  the  blood  of  innocents 
shed  without  mercy;  and  finally,  when  the  unjust  com- 
mandments of  proud  tyrants  were  obeyed  as  law.  Out  of 
these  miseries,  O  Lord,  neither  our  wit,  policy,  nor  strength 
could  deliver  us;  yea,  thou  didst  show  to  us  how  vain  was 
the  help  of  man,  where  thy  blessing  giveth  not  victory. 

In  these  our  anguishes,  O  Lord,  we  sobbed  unto  thee, 
we  cried  for  thy  help,  and  we  proclaimed  thy  name,  as  thy 
troubled  flock,  persecuted  for  thy  truth's  sake.    Mercifully 


412  Knox. 

hast  thou  heard  us,  0  Lord,  mercifully,  we  say,  because 
that  neither  in  us,  neither  yet  in  our  confederates,  was 
there  any  cause,  why  thou  shouldest  have  given  unto  us  so 
joyful  and  sudden  a  deliverance:  for  none  of  us  ceased 
to  do  wickedly,  even  in  the  midst  of  our  greatest  troubles; 
and  yet  hast  thou  looked  upon  us  so  pitifully,  as  though 
we  had  given  unto  thee  most  perfect  obedience.  For  thou 
hast  disappointed  the  counsels  of  the  crafty;  thou  hast 
bridled  the  rage  of  the  cruel;  and  thou  hast,  of  thy  mercy, 
set  this  our  perishing  realm  at  a  reasonable  liberty. 

O  thou  Lord,  that  only  givest  all  good  gifts,  give  us 
hearts,  with  reverence  and  fear,  to  meditate  on  thy  won- 
drous works,  lately  wrought  in  our  eyes.  Let  not  the 
remembrance  of  the  same  unthankful! y  slip  from  our 
wavering  minds.  We  grant  and  acknowledge,  O  Lord,  that 
whatsoever  we  have  received  shall  fall  into  oblivion  with  us, 
and  so  turn  to  our  condemnation,  unless  thou,  by  the  power 
of  thy  Spirit,  keep  and  retain  us  in  recent  and  perpetual 
memory  of  the  same.  We  beseech  thee  therefore,  O  Fa- 
ther of  mercies!  that  as,  of  thy  undeserved  grace,  thou 
hast  partly  removed  our  darkness,  suppressed  idolatry, 
and  taken  from  above  our  heads  the  devouring  sword  of 
merciless  strangers,  that  so  it  would  please  thee  to  proceed 
with  us  in  this  thy  grace  begun. 

And  albeit  that  in  us  there  is  nothing  that  may  move 
thy  majesty  to  show  us  this  favour,  yet,  for  Christ  Jesus, 
thy  only  well-beloved  Son's  sake,  whose  name  we  bear, 
and  whose  doctrine  we  profess,  we  beseech  thee  never  to 
suffer  us  to  forsake  or  deny  this  verity,  which  now  we  pro- 
fess :  but  seeing  that  thou  hast  mercifully  heard  us,  and 
hast  caused  thy  verity  to  triumph  in  us,  so  we  crave  of 
thee  continuance  to  the  end,  that  thy  godly  name  may  be 
glorified  in  us  thy  creatures.  And  seeing  that  nothing  is 
more  odious  in  thy  presence,  O  Lord,  than  ingratitude 
and  violation  of  an  oath  and  covenant  made  in  thy  name; 
and  seeing  thou  hast  made  our  confederates  of  England 
the  instruments  by  whom  we  are  now  set  at  this  liberty, 
and  to  whom,  in  thy  name,  we  have  promised  mutual 
faith  again;  let  us  never  fall  to  that  unkindness,  O  Lord, 
that  either  we  declare  ourselves  unthankful  unto  them,  or 
profaners  of  thy  holy  name.  Confound  thou  the  counsel 
of  those  that  go  about  to  break  that  most  godly  league 
contracted  in  thy  name,  and  retain  thou  us  so  firmly  to- 
gether, by  the  power  of  thy  Holy  Spirit,  that  satan  may 


Extract  from  Testament.  413 

have  no  power  to  set  us  again  at  variance  or  discord.  Give 
us  thy  grace  to  live  in  that  Christian  charity,  which  thy  Son 
our  Lord  Jesus  hath  so  earnestly  commended  to  all  the 
members  of  his  body;  that  other  nations,  stirred  up  by  our 
example,  may  set  aside  all  ungodly  war,  contention,  and 
strife,  and  study  to  live  in  tranquillity  and  peace,  as  becom- 
eth  the  sheep  of  thy  pasture,  and  the  people  that  daily  look 
for  our  final  deliverance,  by  the  coming  again  of  our  Lord 
Jesus:  to  whom,  with  Thee  and  the  Holy  Spirit,  be  all 
honour,  glory,  and  praise,  now  and  ever.    Amen. 


EXTRACT  FROM  THE  TESTAMENT 

OF 

JOHN    KNOX. 
Made  about  six  months  previously  to  his  decease. 


Lord  Jesus,  I  commend  my  troubled  spirit  unto  thy 
protection  and  defence,  and  thy  troubled  church  to  thy 
mercy.  Because  I  have  had  to  do  with  divers  persons  of 
the  ministry,  whereunto  God  of  his  mercy  erected  me* 
within  this  realm,  my  duty  craves  that  I  should  now  leave 
unto  them  a  testimony  of  my  mind. 

And  first,  unto  the  papists  and  to  the  unthoughtful  world 
I  say,  that  although  my  life  has  been  odious  to  them,  and 
oftentimes  they  have  sought  my  destruction,  and  the  de- 
struction of  the  church,  which  God  of  his  mercy  has  plant- 
ed within  this  realm,  and  has  always  preserved  and  kept 
the  same  from  their  cruel  enterprises,  yet  to  them  I  am 
compelled  to  say,  that  unless  they  speedily  repent,  my 
departing  this  life  shall  be  to  them  the  greatest  calamity 
that  ever  yet  has  taken  hold  upon  them.  Some  small 
appearance  they  may  yet  have  in  my  life  if  they  have  grace 
to  see;  a  dead  man  have  I  been  almost  these  two  years 
last  past:  and  yet  I  would  that  they  should  fully  consider 
what  better  state  they  and  their  affairs  stand  in  than  has 
been  before,  and  they  have  heard  long  time  threatened. 
But  if  they  will  not  admit  me  for  an  admonisher,  I  give 
*  Raised  me. 


414  Knox. 

them  over  to  the  judgment  of  Him  who  knows  the  hearts 
of  all,  and  will  disclose  the  secrets  thereof  in  due  times. 
And  thus  far  as  to  the  papists. 

To  the  faithful  God,  before  his  Son  Jesus  Christ,  and 
before  his  holy  angels,  I  protest,  that  God  by  my  mouth, 
be  I  never  so  abject,  has  shown  to  you  his  truth  in  all 
simplicity.  None  have  I  corrupted,  none  have  I  defrauded, 
merchandize  have  I  not  made  (to  God's  glory  I  write)  of 
the  glorious  gospel  of  Jesus  Christ,  but  according  to  the 
measure  of  the  grace  granted  unto  me,  I  have  divided  the 
sermon*  of  truth  in  just  parts;  beating  down  the  pride  of 
the  proud  in  all  that  did  declare  their  rebellion  against  God, 
according  as  God  in  his  law  gives  to  me  that  testimony; 
and  raising  up  the  consciences  troubled  with  the  knowledge 
of  their  own  sins,  by  the  declaring  of  Jesus  Christ,  the 
strengthf  °f  ^1S  death,  and  the  mighty  operation  of  his 
resurrection.  In  the  hearts  of  the  faithful,  I  say,  I  have  a 
testimony  of  this  at  this  day  in  my  conscience  before  God, 
howsoever  the  world  rage. 

Be  constant,  therefore  in  the  doctrine  that  ye  once  pub- 
licly have  professed.  Let  not  slanderous^:  days  draw  you 
away  from  Jesus  Christ.  Neither  let  the  prosperity  of  the 
wicked  move  you  to  follow  it  or  them ;  for  however  God 
appears  to  neglect  his  own  for  a  season,  yet  he  remains 
a  just  judge  who  neither  can  nor  will  justify  the  wicked. 
I  am  not  ignorant  that  many  would  that  I  should  enter  into 
particular  determination  of  the  present  troubles,  to  whom  I 
plainly  and  simply  answer,  that  as  I  never  exceeded  the 
bounds  of  God's  Scriptures,  so  will  I  not  now  do,  by  God's 

grace I  know  on  my  death  the  rumours  shall  be 

strange,  but,  beloved  in  the  Lord  Jesus,  be  ye  not  troubled 
above  measure.  But  yet  again  I  say,  remain  constant  in 
the  truth,  and  He  who  of  his  mercy  sent  me,  conducted  me, 
and  prospered  the  work  in  my  hand  against  satan,  will 
provide  for  you  abundantly,  when  either  my  blood  shall 
water  the  doctrine  taught  by  me,  or  he  of  his  mercy  other- 
wise provide,  to  put  an  end  to  this  my  battle. 

*  Word.  t  Power,  t  Evil,  troublesome. 


CERTAIN  EPISTLES  AND  LETTERS 

OF  THE  SERVANT  OF  GOD, 

JOHN    KNOX, 

SENT  FROM  DIVERS  PLACES  TO  HIS  FRIENDS  AND  FAMILIARS 
IN  CHRIST  JESUS. 


WORTHY  TO  BE  READ  BECAUSE  OF   THE    AUTHORITY  OF  THE  WRITER,  THE 

SOLIDITY  OF  THE  MATTER,  AND  THE  COMFORTABLE  CHRISTIAN 

EXPERIENCE  TO  BE  FOUND  THEREIN. 


415 


Dr.  M'Crie,  in  his  life  of  Knox,  mentions  a  manuscript  volume 
in  his  possession  which  formerly  belonged  to  the  Rev.  Robert  Wod- 
row,  and  which  is  described  in  the  preface  to  Crawford's  edition  of 
Knox's  history.  This  volume  contains  copies  of  six  tracts  written 
by  the  Reformer,  and  forty-three  letters  which  throw  considerable 
light  upon  his  character  and  history,  and  supplied  Dr.  M'Crie  with 
much  valuable  information.  At  the  beginning  is  written,  "  This 
book  belonged  sometime  to  Margaret  Stewart,  widow  to  Mr.  Knox, 
afterwards  married  to  the  knight  of  Fawdonside ;  she  was  sister  to 
the  earl  of  Arran." 

Dr.  M'Crie  kindly  furnished  transcripts  of  some  of  these  letters  for 
the  present  work ;  eleven  of  them  are  now  printed  for  the  first  time. 
They  manifest  the  spiritual  feelings  by  which  Knox  was  influenced, 
and  the  Christian  reader  will  derive  benefit  to  his  soul  from  their 
perusal. 

Knox  refers  to  these  letters  in  his  answer  to  Tyrie,  (see  p.  299,) 
and  he  printed  one  of  the  letters  to  his  mother  with  his  reply  to  the 
Jesuit. 

Two  letters  are  added  from  other  sources. 


416 


LETTERS  OF  JOHN  KNOX. 


LETTER    I. 
To  his  Sister* 

Grace  and  peace  from  God  the  Father  of  our  Lord 
Jesus  Christ,  rest  and  be  multiplied  with  you.    Amen. 

Beloved  sister — after  most  hearty  commendations — the 
remembrance  of  your  continual  battle  is  dolorous  unto  me, 
yet  fear  I  nothing  less  than  your  victory  by  Him  who  ever 
hath  vanquished,  when  satan  appeared  to  have  possessed 
all.  The  art  of  your  adversary,  dear  sister,  is  subtle;  in 
that  he  would  cause  you  to  abhor  and  hate  that  wherein 
alone  stands  salvation  and  life.  Jesus,  by  interpretation 
is  a  Saviour,  by  reason  that  he  saves  his  people  from  their 
sins,  and  Christ  is  called  anointed,  as  Isaiah  doth  witness. 
The  Spirit  of  God  hath  anointed  our  Saviour  in  so  far  as 
he  is  man.  There  is  given  unto  him  all  power  in  heaven 
and  earth,  that  from  him,  as  from  a  fountain  most  abound- 
ing and  an  overflowing  well,  we  may  receive  all  that  we 
have  lost  by  the  transgression  of  a  man. 

Now,  sister,  our  adversary,  knowing  that  the  rest  and 
tranquillity  of  our  conscience  depends  upon  this — that  we 
embrace  Jesus  to  be  the  only  Saviour  of  the  world;  and 
that  we  learn  to  apply  the  sweetness  of  his  name,  which 
surpasses  the  odours  of  all  fragrant  smelling  spices ;  for  the 
corruption  of  our  wounds,  he  labours  to  make  that  name 
odious,  and  this  he  does  as  an  enemy  not  so  much  to  you, 
as  unto  Jesus  Christ,  who  by  his  own  power  has  broken 
down  his  head,  and  also  shall  triumph  over  him  in  his 
members.      You  are  sick,  dear  sister,  and  therefore  no 

♦Probably  Margery  Bowes,  his  first  wife,  or  her  mother;  Knox, 
however,  applied  the  term  in  a  general  sense  to  all  who  were  sisters 
in  Christ.    See  Letter  XIV. 

knox.  38  417 


418  Knox. — Letters. 

wonder  albeit  you  (not  of  yourself,  but  by  his  continual 
assaults)  abhor  the  succour  of  most  wholesome  food.  I 
said  unto  you  that  I  was  sure  that  you  remained  not  al- 
ways in  that  bitterness  of  heart,  for  I  perceived  otherwise, 
both  by  your  words  and  conditions.  If  you  always  hated 
Jesus,  the  Son  of  God,  and  abhorred  the  redemption  that 
is  by  his  blood,  you  should  never  so  seek  comfort  nor  con- 
solation from  God,  neither  by  my  prayers  nor  my  compa- 
ny, but  you  would  hate  me  as  the  rest  of  the  wicked  world 
doth.  For  such  as  are  reprobate  can  never  love  God  nor 
the  members  of  Christ's  body,  but  must  needs  persecute 
them,  and  chiefly  such  as  in  whom  the  Spirit  of  God  work- 
eth  abundantly.  Witness  king  Saul,  who  to  his  death  per- 
secuted David ;  albeit  David  at  all  times  was  beneficial  unto 
him.  The  contrary,  reigning  in  the  two,  never  permitted 
concord  to  stand  between  them.  Further,  sister,  such  as 
taste  the  cup  of  desperation  without  any  motion  of  thirst 
of  grace,  never  taste  any  sweetness  of  God's  promises ;  the 
contrary  whereof  I  have  known  in  you,  whereto  I  am  sure 
your  own  conscience  must  needs  bear  witness.  And  so, 
sister,  you  are  sick,  but  will  not  die,  your  faith  is  weak  and 
sorely  troubled,  but  you  are  not  unfaithful;  nor  yet  shall 
your  infirmities  be  imputed  unto  you. 

Remember,  dear  sister,  what  ignorance,  what  fear,  and 
what  appearance  of  incredulity  remained  in  Christ's  dis- 
ciples after  they  had  heard  his  most  plain  doctrine,  and 
after  they  had  seen  the  power  of  his  works,  a  longer  time 
than  you  have  yet  continued  in  Christ.  That  is  not  so 
often  and  so  diligently  rehearsed  by  the  evangelists  with- 
out a  most  special  cause,  but  to  be  a  comfort  unto  us;  so 
that  although  both  fear  and  doubt  remain  in  our  con- 
sciences, even  of  long  time,  yet  is  there  no  danger  to  such 
as  once  have  embraced  God  in  his  promises.  For  his  ma- 
jesty is  such,  that  he  cannot  repent  him  of  his  gifts.  To 
embrace  Christ,  to  refuse  idolatry,  to  confess  the  truth,  to 
love  the  members  of  Christ's  body,  are  the  gifts  of  God; 
therefore  he  cannot  repent  that  he  hath  made  you  partaker 
thereof.  But  lest  you  should  wax  negligent,  and  desire 
to  remain  in  this  wicked  life,  his  godly  wisdom  permits 
you  to  taste  a  little  of  that  bitter  cup  that  his  own  Son, 
our  Lord  Jesus  Christ,  did  taste  in  greatest  abundance; 
and  it  is  profitable  that  you  do  so  to  the  mortification  of 
the  wicked  carcass. 

After  the  writing  of  this  preceding,  your  brother  and 


II.]  To  his  Sister.  419 

mine,  Harry  WicklifT,  advertised  me  by  writing,  that  your 
adversary  took  occasion  to  trouble  you,  because  that  I  did 
start  back  from  you  when  you  were  rehearsing  your  infir- 
mities. I  remember  myself  so  to  have  done,  and  that  is 
my  common  custom,  when  any  thing  pierces  or  touches 
my  heart.  Call  to  your  mind,  what  I  did  standing  at  the 
cupboard  in  Alnwick.  In  very  deed  I  thought  that  no 
creature  had  been  so  tempted  as  I  was,  and  when  I  heard 
proceed  from  your  mouth  the  very  same  words  that  he 
troubles  me  with,  I  did  wonder,  and  from  my  heart  lament 
your  sore  trouble,  knowing  in  myself  the  dolour  thereof. 
And  no  other  thing,  dear  sister,  meant  I,  and  therefore 
think  not  that  I  either  flatter  you,  or  yet  that  I  conceal 
any  thing  from  you;  no,  for  if  I  had  been  so  minded,  I 
had  not  been  so  plain  in  other  cases.  My  other  great 
labours  permit  me  not  to  write  as  I  would.  I  will  pray  for 
your  continuance  with  Christ. 

At  Newcastle  in  great  haste,  the  26th  February,  1553. 

John  Knox. 


LETTER  II. 

To  his  Sister. 

Most  dear  sister,  whom  I  reverence,  as  it  becomes,  in 
all  godliness,  thinking  it  my  bounden  duty  to  visit  those 
who  are  always  troubled.  I  have  rather  taken  occasion  by 
reason  of  this  messenger  who  partly  can  recite  my  present 
impediments,  all  which  I  remit  to  the  merciful  providence 
of  my  good  God,  to  whose  protection  I  unfeignedly  commit 
you  and  others  for  whom  I  am  more  fearful  than  for  my- 
self. But  as  for  you,  sister,  I  only  lament  your  corporeal 
trouble,  which  albeit  it  be  painful,  yet  is  transitory,  and 
shall  shortly  have  an  end,  and  the  dolour  thereof  be  recom- 
pensed above  all  that  man's  heart  can  ask  or  devise,  for  the 
afflictions  of  this  life  are  not  worthy  of  that  glory  that  shall 
be  shown  forth  in  us,  whom  God  our  Father  hath  appoint- 
ed to  be  like  to  the  image  of  his  only  Son  Jesus  Christ; 
whom  it  behoved  to  suffer  dolour  in  such  sort  that  he  was 
compelled  to  cry  in  anguish  of  heart — "  My  God,  my  God, 
why  hast  thou  forsaken  me!"  Which  affliction  God  our 
Father  laid  upon  Him,  not  only  for  a  satisfaction  to  his 
godly  justice,  but  also  for  most  singular  comfort  to  such 


420  .  Knox. — Letters. 

as  are  troubled,  as  of  necessity  every  member  of  Christ's 
body  must  be  at  one  time  or  other.  For  seeing  we  have 
a  Bishop,  who  by  experience  has  learned  in  himself  to 
have  compassion  upon  our  dolour  and  infirmities,  we  ought 
of  good  reason  to  quiet  ourselves — knowing  undoubtedly 
that  he  who  has  vanquished  in  himself,  has  vanquished 
for  us.  For  no  debtor  was  he  to  death  or  dolour,  but  he 
suffered  all  for  our  cause.  A  portion  whereof  the  provi- 
dence of  our  God  wills  that  we  also  sometime  taste,  not 
only  to  mortify  in  us  the  pleasures  and  affections  of  the 
flesh  that  reign  in  others,  but  also  to  let  us  feel  in  our- 
selves how  horrible  is  sin,  and  what  it  is  to  abide  the  hot 
displeasure  of  God's  wrath  for  ever.  So  that,  being  as- 
sured of  our  redemption  in  Christ's  blood,  we  may  unfeign- 
edly  render  thanks  for  his  fatherly  mercy,  who  correcteth 
every  son  whom  he  receiveth  to  his  favour,  to  the  end  afore- 
said. And  so,  if  flesh  should  suffer  greatly,  ought  we  to 
rejoice  that  it  has  pleased  the  goodness  of  our  God  to  print 
in  our  heart  the  seal  of  his  mercy. 

Our  impatience,  albeit  we  ought  to  fight  against  it,  is  not 
damnable,  seeing  we  are  the  members  of  Chirst's  body, 
therein  engrafted  by  faith,  which  is  the  free  gift  of  our  God, 
and  not  proceeding  from  our  works;  out  of  which  we  can- 
not be  cut  by  any  assaults  of  our  adversary,  whom  it  be- 
hoves to  rage  against  us,  because  he  is  a  spirit  confirmed 
in  malice  against  God  and  his  elect.  But  let  us  not  fear 
him,  seeing  he  is  confounded,  and  is  broken,  and  does  only 
abide  that  day,  when  he  shall  be  committed  to  torment  for 
ever.  Rejoice,  sister,  and  be  constant,  for  the  Lord  cometh 
and  shall  not  tarry;  and  thus  I  commit  you  to  the  protec- 
tion of  Him,  who  cannot  deceive  such  as  call  upon  his 
name.     My  commendations  to  those  that  affeirs* 

At  Carlisle,  26th  July,  1553. 

Your  brother, 

John  Knox. 


LETTER  III. 

To . 

Dearly  beloved  sister  in  our  Lord  Jesus.    The  troubles 
sustained  by  you,  as  they  are  to  the  mortification  of  the 
*  Are  near  to  you. 


in.]  To .  421 

wicked  flesh,  so  are  they  dolorous  unto  me.     Not  that  I 
fear  any  deadly  damnation  to  follow  thereupon,  but  that 
I  lament  your  bodily  inquietudes,  and  most  that  you  are 
afraid  when  there  is  no  cause.     What  wonder  that  the 
devil  provoke  you  to  idolatry,  seeing  he  durst  do  the  same 
to  the  Son  of  God  himself.     I  am  sure  that  your  heart 
neither  thirsts  nor  desires  to  invocate  or  make  prayer  unto 
bread,*  nor  unto  any  other  creature,  but  to  the  livino-  God 
only,  and  that  you  abhor  idolatry.     So  long  it  were  not 
sin  unto  you,  albeit  a  thousand  times  a  day  you  were  as- 
saulted.    Alas,  sister,  your  imbecility  troubles  me,  that  I 
should  know  you  to  be  so  weak,  that  you  should  be  moved 
for  so  small  a  matter.     But  your  weakness  is  not  reckoned, 
but  by  Jesus  our  Lord  it  is  excused;  for  he  breaks  not 
down  the  bruised  reed,  nor  yet  quenches  the  smoking  flax : 
which  words  are  most  comfortable  to  us.     How  weak  so- 
ever we  be,  he  will  not  cast  us  away,  but  will  feed  and 
make  us  strong;  and  therefore  Paul  glories  in  his  infirmi- 
ties, affirming  that  when  he  is  weak,  then  is  he  in  greatest 
surety.     The  small  and  imperfect  knowledge  which  now 
we  have,  shall  every  day  increase,  and  when  we  are  de- 
livered from  this  mortal  carcass,  we  shall  see  and  behold 
the  glory  and  wisdom  of  our  God  for  ever.     It  is  not  neces- 
sary to  put  me  in  remembrance  to  call  for  your  deliverance. 
In  God's  presence  I  write,  that  as  often  as  I  find  the  spirit 
to  call  for  myself,  so  often  forget  I  not  you ;  which  cometh 
not  of  me,  but  of  the  Holy  Spirit,  that  so  teacheth  me. 
And  albeit  I  should  cease,  yourself  should  cease,  and  all 
other  creatures  should  cease,  yet  your  dolour  continually 
crieth  and  returns  not  void  from  the  presence  of  our  God. 
And  therefore,  sister,  abide  patiently  that  final  and  sure 
deliverance;  remember  that  the  holy  Son  of  God  cried 
thrice  with  tears;  and  in  place  of  sweat,  blood  flowed  from 
his  body  through  the  vehemence  of  his  pain;  and  yet  must 
he  needs  drink  of  the  cup  prepared  by  his  Father.     If  the 
Son  of  God  so  suffered,  in  whom  there  was  never  sin  nor 
deceit,  what  becomes  us  to  do?     Stand  in  God's  promises, 
and  the  end  shall  be  joyful.     Great  labours,  and  partly 
troubles  of  mind,  will  not  suffer  me  to  write  more.     The 
spirit  of  the  kind  Jesus  assist  you  to  the  end. 

Your  brother, 

John  Knox. 
*  The  Romish  host. 

38* 


422  Knox. — Letters. 

LETTER  IV. 
To . 

Dearly  beloved  sister  in  Jesus  our  Lord ;  perceiving  by 
your  letter  the  subtle  assaults  of  the  devil,  I  must  needs 
lament  your  great  trouble,  not  that  I  fear  any  danger  eter- 
nally, but  that  I  pity  the  anguish  of  your  heart,  willing  to 
rejoice  in  Jesus  and  in  the  redemption  that  is  by  his  blood, 
and  not  the  less  impeded  so  to  do  by  the  art  or  deceit  of 
that  serpent  satan,  which  neither  is  imputed  for  sin  now, 
nor  yet  shall  appear  hereafter  to  your  confusion.  For  it 
is  not  you  that  judge  wickedly  of  the  Son  of  God,  but  your 
enemy  that  would  persuade  you  so  to  do;  whom  learn  to 
resist  in  the  face,  not  standing  with  him  in  question  and 
debate,  but  suddenly  repelling  all  his  deceit  as  unworthy 
to  be  answered  to,  seeing  it  is  contrary  to  the  principles  of 
your  faith.  He  would  persuade  you  that  God's  word  is 
of  no  effect,  but  that  it  is  a  vain  tale  invented  by  man;  and 
so  that  all  which  is  spoken  of  Jesus,  the  Son  of  God,  is  but 
a  vain  fable.  Do  you  not  perceive  that  the  devil,  in  making 
that  persuasion,  is  the  selfsame  spirit  whom  Jesus  affirmed 
to  be  a  man-slayer  and  a  manifest  liar?  Why  do  you  not 
here  laugh  him  to  scorn,  and  mock  him  in  your  heart, 
seeing  he  denies  the  thing  which  your  eyes  may  see,  and 
your  ears  hear,  your  senses  understand,  and  all  the  powers 
of  your  soul  grant  and  confess.  He  says  the  Scriptures 
of  God  are  but  a  tale,  and  no  credit  is  to  be  given  them. 
Alas!  sister,  that  you  should  not  perceive  his  manifold 
deceit. 

The  word  of  God  says,  that  in  the  beginning  God 
created  the  heaven  and  the  earth,  of  nothing  making  and 
producing  all  creatures,  whom  his  majesty  guides  and 
rules  to  this  day.  And  albeit  the  devil  did  persuade  some 
philosophers  to  affirm  that  the  world  never  had  a  begin- 
ning, yet  the  verities  following  in  the  same  word  of  God 
shall  compel  even  the  devil  himself  to  grant  and  acknow- 
ledge God  alone  to  be  the  Creator,  and  the  world  not  to 
have  a  beginning  of  itself.  The  voice  of  God  said  to  the 
woman  after  her  offence,  "  In  pain  shalt  thou  bear  thy 
children."  I  pray  you,  sister,  is  it  not  a  manifest  and  im- 
pudent lie  to  affirm  and  say  that  this  word  is  vain — doth 
not  your  own  heart  witness  that  the  word  of  God  is  true, 


iv.]  To .  423 

and  takes  effect  in  every  woman  before  she  be  a  mother; 
and  the  same  voice  that  denounced  the  pain  upon  the  wo- 
man, pronounced  also,  that  the  seed  of  the  woman,  which 
is  Jesus,  our  body,  should  break  down  the  serpent's  head, 
and  dissolve  the  works  of  the  devil,  which  are  sin  and 
death.  The  voice  of  God  affirms  that  bodily  death  entered 
into  the  world  by  sin,  for  by  one  man  entered  in  sin,  and 
by  the  means  of  sin  came  in  death ;  so  that  death  passeth 
throughout  all  men,  because  that  all  men  sinned. 

Beloved  sister,  does  not  your  own  heart  justify  God's 
word  to  be  true?  Feel  you  not  sin  working  unto  you  to 
your  great  displeasure?  and  know  you  not  this  by  the  ex- 
perience of  all  that  are  passed  before  you?  That  statute  is 
to  all  men — to  die — and  the  same  voice  that  affirms  sin  to 
be  the  cause  of  death,  also  affirms  Jesus  to  be  the  author 
and  cause  of  life.  Seeing,  therefore,  you  are  compelled  to 
grant  the  one,  for  who  can  deny  that  death  devours  this 
mortal  carcass,  why  doubt  you  the  other  to  be  true?  But 
you  doubt  not.  It  is  your  enemy  that  would  so  persuade 
you.  Contemn  him  to  the  face,  and  his  assaults  shall  not 
hurt  you.  Cleave  only  to  the  truth  of  God's  word,  only, 
I  say,  believe,  and  you  shall  be  safe;  and  albeit  you  find 
not  such  perfection  as  you  desire,  yet  cry,  with  the  man 
that  was  sore  troubled,  "  Lord,  I  believe,  help  thou  my 
unbelief."  In  suggesting  that  you  are  like  to  Francis  Spira, 
the  devil  lies.*  Alas!  may  you  not  easily  perceive  this? 
You  never  were  a  preacher,  you  never  denied  any  part  of 
Christ's  doctrine  before  the  world,  you  never  blasphemed 
Christ  in  your  heart,  for,  if  you  had  done  so,  you  never 
would  afterwards  have  sought  for  remedy;  and  you  seek 
to  me,  the  minister  of  Christ,  which  is  indeed  to  seek  Christ 
himself.  The  nature  of  the  damned  and  reprobate  is  ever 
to  flee  from  Christ. 

There  has  no  temptation  yet  apprehended  you  which  does 
not  commonly  assault  the  elect  of  God.  The  devil  is  so 
subtle,  that  he  can  cause  his  temptations  to  appear  to  be  the 
cogitations  of  our  own  hearts.  But  so  they  are  not,  you 
hate  them,  you  lament  and  mourn  for  them,  which  is  the  tes- 
timony of  your  faith;  which  albeit  God  suffer  to  be  tried  as 
through  a  furnace,  yet  shall  he  not  suffer  it  to  be  quenched; 

*  Francis  Spira  was  an  Italian  of  rank,  who  having  embraced  the 
truth,  subsequently  returned  to  popery,  and  soon  afterwards  died  in 
deep  distress  of  mind.  His  case  is  well  known,  and  occurred  a 
few  years  before  the  time  when  this  letter  was  written. 


424  Knox. — Letters. 

for  whom  he  has  given  to  his  Son  Jesus  are  received  in 
sure  custody,  and  shall  be  like  to  his  glorified  body. 

Be  not  afraid  albeit  the  tempter  trouble  you ;  remember 
how  bold  he  was  with  our  Captain  and  Head.  Did  he  not 
call  him  from  Jerusalem  to  the  mountain,  and,  boasting 
himself  to  be  the  Lord  of  the  world,  promised  the  glory 
thereof  to  Christ,  if  he  would  fall  down  and  worship  him — 
which  temptation  was  greater  and  more  bold  than  any  that 
he  has  used  against  you.  Say  to  him  when  he  assaults 
you; — Avaunt,  satan,  the  Lord  confound  thee; — and  albeit 
you  find  not  such  sweetness  as  you  would,  yet  be  sure 
that  the  sob  of  your  heart  pierces  the  heaven,  and  does 
not  return  without  the  petition  being  granted  of  God,  as 
your  utility*  doth  require.  Remember,  sister,  that  the 
tempter  departed  from  Christ  only  for  a  time,  and  there- 
fore be  not  discouraged,  albeit  he  return  to  you  with  new 
and  deceitful  assaults.  Do  you  not  perceive  you  are  not 
within  his  girn;f  for  if  you  were,  to  what  purpose  would 
he  trouble  you?  He  is  a  roaring  lion  seeking  whom  he 
may  devour,  whom  he  has  devoured  already  he  seeks  no 
more.  Formerly  he  troubled  you,  that  there  is  not  a  Sa- 
viour, and  now  he  affirms  that  you  shall  be  like  to  Francis 
Spira  who  denied  Christ's  doctrine;  does  not  the  one  of 
these  temptations  make  the  other  to  be  a  lie,  so  that  you 
may  perceive  both  to  be  lies?  He  says,  That  you  are  not 
sorry  for  your  offences;  answer  unto  him  that  your  suffi- 
ciency lies  not  within  yourself,  nor  yet  in  your  repentance, 
but  in  the  sufficiency  of  Jesus  Christ.  And  you  have  cause 
to  praise  God  who  suffers  you  not  to  rejoice  in  sin,  neither 
yet  to  trust  in  your  own  justice;:]:  but  you  desire  only  to  be 
clothed  with  Christ's  righteousness,  as  you  are  by  faith  in 
his  blood.  Think  not,  sister,  that  I  esteem  it  any  trouble 
to  comfort  you.  Be  as  bold  upon  me,  in  godliness,  as  you 
would  be  upon  any  flesh,  and  no  other  labours,  save  only 
the  blowing  of  my  master's  trumpet, §  shall  impede  me  to 
do  the  uttermost  of  my  power.  I  will  daily  pray  that  your 
dolour  may  be  relieved,  and  doubt  not  to  obtain  the  same, 
to  the  glory  of  our  God,  and  your  everlasting  comfort. 

From  Newcastle,  1553. 

Your  Brother, 

John  Knox. 

*  Need.  t  His  snare,  or  trap. 

t  Righteousness.  §  The  preaching  of  the  gospel. 


v.]  To  his  Mother.  425 

LETTER  V. 
The  first  letter  to  his  mother-in-law,  Mistress  Boives. 

Right  dearly  beloved  mother  in  our  Saviour  Jesus 
Christ.  When  I  call  to  mind  and  revolve  with  myself,  the 
troubles  and  afflictions  of  God's  elect  from  the  beginning, 
(in  which  I  do  not  forget  you,)  there  are  within  my  heart 
two  extreme  contraries;  a  dolour  almost  unspeakable,  and 
a  joy  and  comfort,  which  by  man's  senses  cannot  be  com- 
prehended or  understood.  The  chief  causes  of  dolour  are 
two;  the  one  is  the  remembrance  of  sin,  which  I  daily 
feel  remaining  in  this  corrupt  nature;  which  was  and  is  so 
odious  and  detestable  in  the  presence  of  our  heavenly  Fa- 
ther, that  by  no  other  sacrifice  could  or  might  the  same  be 
cleansed,  except  by  the  blood  and  death  of  the  only  inno- 
cent Son  of  God.  When  I  deeply  consider  the  cause  of 
Christ's  death  to  have  been  sin,  and  that  sin  yet  dwells  in 
all  flesh,  with  Paul  I  am  compelled  to  sob  and  groan  as  a 
man  under  a  heavy  burden;  yea,  and  sometimes  to  cry,  Oh 
wretched  and  miserable  man  that  I  am,  who  shall  deliver 
me  from  this  body  of  sin! 

The  other  cause  of  my  dolour,  is,  that  such  as  most 
gladly  would  remain  together  for  mutual  comfort  one  of 
another,  cannot  be  suffered  so  to  do.  Since  the  first  day 
that  it  pleased  the  providence  of  God  to  bring  you  and 
me  into  familiarity,  I  have  always  delighted  in  your  com- 
pany, and  when  labours  would  permit,  you  know  I  have 
not  spared  hours  to  talk  and  commune  with  you,  the  fruit 
whereof  I  did  not  then  fully  understand  or  perceive.  But 
now  absent,  and  so  absent  that  by  bodily  presence  neither 
of  us  can  receive  comfort  of  the  other,  I  call  to  mind 
how  that  oftimes  when  with  dolorous  hearts  we  have  be- 
gun our  talking,  God  hath  sent  great  comfort  unto  both 
which  now  for  my  own  part  I  commonly  want.  The  ex- 
position of  your  troubles,  and  acknowledging  of  your  in- 
firmity were  first  unto  me  a  very  mirror  and  glass  wherein 
I  beheld  myself  so  rightly  painted  forth,  that  nothing 
could  be  more  evident  to  my  own  eyes.  And  then,  the 
searching  of  the  Scriptures  for  God's  sweet  promises,  and 
for  his  mercies  freely  given  unto  miserable  offenders,  (for 
his  nature  delighteth  to  show  mercy  where  most  misery 


426  Knox. — Letters. 

reigns,)  the  collection  and  applying  of  God's  mercies,  I 
say,  was  unto  me  as  the  breaking  and  handling  with  my 
own  hands  of  the  most  sweet  and  delectable  ointments, 
whereof  I  could  not  but  receive  some  comfort  by  their 
natural  sweet  odours. 

But  now,  although  I  never  lack  the  presence  and  plain 
image  of  my  own  wretched  infirmity,  yet  seeing  sin  so 
manifestly  abounds  in  all  estates,  I  am  compelled  to  thun- 
der out  the  threatenings  of  God  against  the  obstinate  rebels ; 
in  doing  whereof,  albeit,  as  God  knoweth,  I  am  no  mali- 
cious nor  obstinate  sinner,  I  sometimes  am  wounded,  know- 
ing myself  to  be  criminal  and  guilty  in  many,  yea,  in  all 
things,  (malicious  obstinacy  laid  aside,)  that  I  reprehend  in 
others.  Judge  not,  mother,  that  I  write  these  things,  de- 
basing myself  otherwise  than  I  am:  no,  I  am  worse  than 
my  pen  can  express.  In  body  you  think  I  am  no  adul- 
terer; let  so  be,  but  the  heart  is  infected  with  foul  lusts, 
and  it  will  lust,  although  I  lament  ever  so  much.  Exter- 
nally I  commit  no  idolatry;  but  my  wicked  heart  loveth 
itself,  and  cannot  be  refrained  from  vain  imaginations,  yea, 
not  from  such  as  were  the  fountain  of  all  idolatry.  I  am  no 
man-killer  with  my  hands;  but  I  help  not  my  needy  bro- 
ther so  liberally  as  I  may  and  ought.  I  steal  not  horse, 
money,  or  clothes  from  my  neighbour ;  but  that  small  por- 
tion of  worldly  substance  I  bestow  not  as  rightly  as  his 
holy  law  requires.  I  bear  no  false  witness  against  my 
neighbour  in  judgment,  or  otherwise  before  men;  but  I 
speak  not  the  truth  of  God  so  boldly  as  it  becomes  his  true 
messenger  to  do.  And  thus  in  conclusion,  there  is  no  vice 
repugning  to  God's  holy  will  expressed  in  his  law,  where- 
with my  heart  is  not  infected. 

This  much  was  written  and  indited  before  the  receipt  of 
your  letters,  which  I  received  the  21st  of  June.  They 
were  unto  my  heart  some  comfort,  for  divers  causes  not 
necessary  to  be  rehearsed;  but  most,  as  God  knoweth, 
for  that  I  find  a  congruence  betwixt  us  in  spirit,  being  so 
far  distant  in  body.  For  when  that  digestedly  I  advised* 
with  your  letter,  I  considered  that  I  myself  was  complain- 
ing even  the  self-same  things  at  that  very  instant  that  I 
received  your  letter.  By  my  pen,  from  a  sorrowful  heart, 
I  could  not  but  burst  forth  and  say,  "  O  Lord,  how  won- 
derful are  thy  works !  How  thou  dost  try  and  prove  thy 
chosen  children  as  gold  by  the  fire !  How  thou  canst,  in  a 
*  I  carefully  examined. 


v.]  To  his  Mother.  427 

manner,  hide  thy  face  from  thy  own  spouse,  that  thy  pre- 
sence afterwards  may  be  more  delectable !  How  thou  canst 
bring  thy  saints  low,  that  thou  mayest  carry  them  to  glory 
everlasting!  How  thou  canst  suffer  thy  strong  faithful  mes- 
sengers in  many  things  yet  to  wrestle  with  wretched  infir- 
mity and  feeble  weakness,  yea,  and  sometimes  permit  them 
horribly  to  fall,  partly,  that  no  flesh  shall  have  whereof  it 
may  glory  before  thee;  and  partly  that  others  of  smaller 
estate  and  meaner  gifts  in  thy  church,  might  receive  some 
consolation,  although  they  find  in  themselves  wicked  mo- 
tions which  they  are  not  able  to  expel ! 

My  purpose  was,  before  I  received  your  letter,  to  have 
exhorted  you  to  patience,  and  to  fast  adhering  to  God's 
promises,  although  your  flesh,  the  devil,  and  your  other 
enemies  would  persuade  you  to  the  contrary;  for,  by  the 
arts  and  subtleties  that  the  adversary  uses  against  me,  I 
not  only  do  conjecture,  but  also  plainly  see  your  assaults 
and  troubles.  And  so  likewise  in  the  bowels  of  Christ's 
mercy,  most  earnestly  I  beseech  you,  by  that  infirmity  which 
you  know  remains  in  me,  (worse  I  am  than  I  can  write,) 
patiently  to  bear,  although  you  have  not  such  perfection 
as  you  would.  And  although  your  motions  be  such  as 
are  most  vile  and  abominable,  yet  not  to  sorrow  above 
measure.  If  I,  to  whom  God  has  given  greater  gifts,  (I 
write  to  his  praise,)  be  yet  so  wrapped  in  misery,  that 
what  I  would,  I  cannot  do,  and  what  I  would  not,  with  St. 
Paul  I  say,  that,  daily,  yea  every  hour  and  moment,  I  de- 
vise to  do,  and  in  my  heart,  fight  I  never  so  fast  in  the 
contrary,  I  perform  and  do  it.  If  such  wretched  wicked- 
ness remain  in  God's  chief  ministers,  what  wonder  although 
the  same  remain  in  you?  If  God's  strongest  men  of  war 
are  beaten  back  in  their  face,  so  that  they  cannot  destroy 
nor  kill  what  they  would,  is  it  any  such  offence  to  you 
to  be  tossed  as  you  complain,  that  therefore  you  should 
distrust  God's  free  promises?  God  forbid,  dear  mother! 
the  power  of  God  is  known  by  our  weakness;  and  these 
dolours  and  infirmities  are  most  profitable  to  us,  for  by  the 
same  is  our  pride  beaten  down,  which  is  not  easy  other- 
wise to  be  done.  By  them  are  our  miseries  known,  so 
that  we,  acknowledging  ourselves  miserable,  seek  the  phy- 
sician. By  them  come  we,  by  the  operation  of  the  Holy 
Spirit,  to  the  hatred  of  sin ;  and  by  them  come  we  to  the 
hunger  and  thirst  of  justice;*  and  to  desire  to  be  dissolved, 
*  Righteousness, 


428  Knox. — Letters. 

and  so  to  reign  with  our  Christ  Jesus,  which  without  this 
battle  and  sorrow  this  flesh  could  never  do.  And  so  from 
the  dolours  I  proceed  to  the  comfort. 

As  the  causes  of  dolour  are  two,  which  are  present  sm, 
and  the  lack  of  such  company  as  those  in  whom  we  could 
most  delight;  so  are  the  causes  of  my  comfort  not  ima- 
gined of  my  brain,  but  pronounced  first  by  God,  and  after- 
wards grafted  in  the  hearts  of  God's  children  by  his  Holy 
Spirit.  They  are  likewise  two,  which  are,  a  justice  invio- 
lable offered  by  our  flesh  before  the  throne  of  our  heavenly 
Father,  and  an  assured  hope  of  that  general  assembly  and 
gathering  together  of  God's  dispersed  flock,  in  that  day 
when  all  tears  shall  be  wiped  from  our  eyes,  when  death 
shall  be  vanquished,  and  may  no  more  dissever  such  as 
fearing  God  this  day  in  the  flesh,  mourn  under  the  burden 
of  sin.  Of  our  present  justice,  notwithstanding  sin  re- 
mains in  our  mortal  bodies,  are  we  assured  by  the  faithful 
witness  of  Jesus  Christ,  John  the  apostle,  saying,  "  If  we 
confess  our  sins,  faithful  and  just  is  God  to  remit  and  for- 
give our  sins."  Mark  the  words  of  the  apostle,  If  we  con- 
fess our  sins,  God  must  forgive  them,  because  he  is  faithful 
and  just.  To  confession  of  sins  are  these  things  requisite; 
first,  we  must  acknowledge  the  sin;  and  it  is  to  be  noted 
that  sometimes  God's  very  elect,  although  they  have  sinned 
most  heinously,  do  not  acknowledge  sin,  and  therefore  can- 
not at  all  times  confess  the  same;  for  sin  is  not  known 
until  such  time  as  the  veil  is  taken  from  the  conscience  of 
the  offender,  that  he  may  see  and  behold  the  filthiness  of 
sin,  what  punishment  by  God's  just  judgment  is  due  for 
the  same.  And  then,  which  is  the  second  thing  requisite 
to  confession,  begins  the  hatred  of  sin,  and  of  ourselves  for 
contemning  of  God  and  of  his  holy  law,  whereof  last 
springs  that  which  we  call  hope  of  mercy ;  which  is  no- 
thing else  but  a  sob  from  a  troubled  heart,  confounded  and 
ashamed  for  sin,  thirsting  for  remission  and  God's  free 
mercy,  whereupon  of  necessity  must  follow  this  conclusion, 
God  has  remitted  and  freely  forgiven  the  sin,  and  why? — 
For  "  He  is  faithful  and  just,"  saith  the  apostle.  Comfort- 
able and  marvellous  causes!  God  is  faithful,  therefore  he 
must  forgive  sin.  A  comfortable  consequent  upon  a  most 
sure  ground!  for  God's  fidelity  can  no  more  fail  than  can 
himself! 

Then  let  this  argument  be  gathered  for  our  comfort — the 
office  of  the  faithful  is  to  keep  promise,  but  God  is  faithful. 


v.]  To  his  Mother.  429 

therefore  he  must  keep  promise.  That  remission  of  sins 
is  promised  to  such  as  be  repentant,  I  need  not  now  to 
recite  the  places.  But  let  this  collection  of  the  promises 
be  made;  God  promises  remission  of  sins  to  all  that  con- 
fess the  same,  but  I  confess  my  sins,  for  I  see  the  filthi- 
ness  thereof,  and  how  justly  God  may  condemn  me  for 
my  iniquities.  I  sob  and  lament  for  that  I  cannot  be  quit 
and  rid  of  sin ;  I  desire  to  live  a  more  perfect  life.  These 
are  infallible  signs,  seals,  and  tokens  that  God  has  remit- 
ted the  sin,  for  God  is  faithful  that  so  has  promised,  and 
can  no  more  deceive  than  he  can  cease  to  be  God. 

But  what  reason  is  this?  God  is  just,  therefore  he  must 
forgive  sin. — A  wondrous  cause  and  reason  indeed !  For 
the  flesh  and  natural  man  can  understand  nothing  but  the 
contrary,  for  thus  must  it  reason ;  the  justice  of  God  is 
offended  by  my  sins,  so  God  must  needs  have  a  satisfac- 
tion, and  require  a  punishment.  If  we  understand  of 
whom  God  requires  satisfaction,  whether  of  us  or  of  the 
hands  of  his  only  Son,  and  whose  punishment  is  able  to 
recompense  our  sins,  then  shall  we  have  great  cause  to 
rejoice,  remembering  that  God  is  a  just  God,  for  the  office 
of  the  just  man  is  to  stand  content  when  he  has  received 
his  duty.  But  God  has  received  already,  at  the  hands  of 
his  only  Son,  all  that  is  due  for  our  sins,  and  so  his  jus- 
tice cannot  require  or  crave  any  more  of  us,  either  satisfac- 
tion or  compensation  for  our  sins. 

Advert,  mother,  that  the  sure  pillars  and  foundation  of 
our  salvation  are  God's  faithfulness  and  justice.  He  that 
is  faithful,  has  promised  free  remission  to  all  penitent  sin- 
ners, and  he  that  is  just,  has  received  already  a  full  satis- 
faction for  the  sins  of  all  those  that  embrace  Christ  Jesus 
to  be  the  only  Saviour  of  the  world.  What  remains  then 
to  us  to  be  done?  Nothing  but  to  acknowledge  our  misery 
and  wretchedness,  which  no  flesh  can  do  so  unfeignedly 
as  they  that  daily  feel  the  weight  of  sin.  And,  mother, 
we  have  none  other  cause  of  desperation,  although  the 
devil  rage  ever  so  cruelly,  and  although  the  flesh  be  ever 
so  frail,  daily  and  hourly  lusting  against  God's  holy  com- 
mandments, yea,  striving  against  the  same.  This  is  not 
the  time  of  justice  before  our  own  eyes,  we  look  for  that 
which  is  promised,  the  kingdom  everlasting,  prepared  to 
us  from  the  beginning,  whereof  we  are  made  heirs  by  God's 
appointment,  reabled  (legitimated  or  restored)  thereto  by 
Christ's  death,  to  whom  we  shall  be  gathered,  when  after 

KNOX.  39 


430  Knox. — Letters. 

we  shall  never  depart ;  which  to  remember  is  my  singular 
comfort,  but  thereof  now  I  cannot  write.  My  commen- 
dations to  all  whom  it  concerns.  I  commit  you  to  the  pro- 
tection of  the  Omnipotent. 

At    London,   the   23d   of  June,   1553,    your  son   un- 
feigned. 

John  Knox. 


LETTER  VI. 

To  his  Mother. 

"  Behold  a  little  and  he  shall  come,  that  shall  take 
away  the  captivity  of  Israel." 

Dearly  beloved  mother  in  our  Sovereign  Jesus  Christ, 
the  remembrance  of  that  cross  which  you  suffer  daily,  is 
unto  me  a  sharp  spur  pricking  me,  when  else  I  would  be 
slothful,  to  call  upon  my  God  for  comfort  of  his  Holy 
Spirit ;  not  only  to  myself,  but  unto  such  as  taste  of  that 
cup  which  is  most  proper  to*  the  sons  of  God  whereof 
in  these  parts  there  are  no  small  number,  with  whom  I 
being  partly  practised, f  do  the  better  learn  the  art  of  the 
adversary,  who  by  one  of  two  means  troubles  us  the  mem- 
bers of  Christ's  body. 

First,  he  goes  about  for  a  time  to  extenuate  sin,  and 
makes  us  to  think  nothing  of  it — affirming,  even  as  he  did 
to  the  first  woman,  that  the  transgressions  of  God's  com- 
mandments are  no  such  matter  as  we  esteem  them,  and 
so  he  labours  to  bring  us  in  contempt  of  God.  And  often 
it  is  that  God's  elect  offend  most  heinously  in  this,  for  no 
sinful  flesh  has  to  glory  in  itself;  from  which  when  they 
are  called  back  by  God's  free  mercy  unto  repentance, 
then  does  our  enemy  rage  as  a  roaring  lion,  labouring  to 
bring  the  weak  and  infirm  to  desperation,  while  God  per- 
mits both  to  exercise  his  elect,  lest  they  should  rejoice  in 
this  worldly  vanity. 

Beware  of  an  assault  of  that  wicked  spirit,  (he  is  a  liar 
and  the  father  of  lies,)  for  most  commonly  he  goes  about 
to  undermine  our  faith,  labouring  to  persuade  us  that  we 
have  not  the  thing,  which  God  hath  witnessed  we  have — 
I  mean  a  lively  faith ;  and  this  is  no  new  practice  of  his, 
but  is  the  same  which  he  used  against  our  Lord  Jesus 
*  Suited  for.  t  Frequently  in  conversation. 


vi.]  To  his  Mother.  431 

Christ,  when,  after  Christ's  baptism,  wherein  the  Father's 
voice  was  heard,  saying,  "  This  is  my  well-beloved  Son  in 
whom  I  am  well  pleased,"  the  tempter  durst  bear  Christ  in 
hand*  that  he  was  not  the  Son  of  God,  because  he  was  in 
the  wilderness  hungry  without  comfort,  and  so  forth,  as  I 
suppose  you  understand  the  temptation.  Dear  mother,  he 
that  is  sorry  for  the  absence  of  virtue  is  not  altogether  des- 
titute of  the  same,  for  the  infinite  goodness  cannot  send 
away  the  hungry  soul  empty.  Our  hunger  cries  unto  God, 
albeit  we  understand  not  the  same. 

These  things,  because  I  have  written  to  you  before  at 
large,  I  now  but  touch  upon  them,  which  I  would  not 
have  spoken  at  all  was  not  I  afraid  that  you  should  think 
me  to  have  forgotten  you.  Mother,  be  you  nothing  abash- 
ed, for  God  shall  put  an  end  to  all  our  dolours.  The  trou- 
bles of  this  life  in  body  or  in  spirit,  declare  us  to  be  mem- 
bers of  Him,  who  has  passed  before  us  into  glory,  by 
afflictions  of  all  sorts.  The  flesh  can  do  nothing  under 
the  cross,  but  grudge  and  lament,  and  no  wonder  although 
it  does  so,  for  the  corruption  thereof  compels  it  in  loving 
itself  to  murmur  against  God.  But  merciful  is  he  who 
will  not  require  of  us  his  weak  creatures,  having  will,  but 
lacking  power,  above  that  which  flesh  can  give;  and  that 
is  nothing  at  all,  as  the  apostle  Paul  witnesses,  saying,  "  I 
know  that  in  me,  that  is  in  the  flesh,  remains  no  good." 
If  any  good  appear,  it  is  neither  of  us  nor  from  us,  but  it 
is  the  free  gift  of  Him,  who  willeth  well  to  his  own  afflicted 
creatures.  The  chief  sign  of  God's  favour  is,  that  we  un- 
feignedly  know  and  understand  ourselves  to  be  nothing 
without  his  support,  and  that  we  despair  of  all  things  with- 
in ourselves,  for  then  must  we  trust  the  help  of  our  God. 
And  God  can  no  more  deny  his  mercy  and  grace  to  such 
as  ask  him,  than  he  can  cease  to  be  God ;  and  therefore, 
dear  mother,  abide  patiently  the  Lord's  deliverance,  for  he 
shall  come  when  least  expected,  whose  Holy  Spirit  rest 
with  you  for  ever. 

Yours  to  his  power, 

John  Knox. 
*  Express  his  doubt. 


432  Knox.— Letters. 

LETTER  VII. 
To  his  Mother  and  to  his  Spouse. 

Dearly  beloved  mother,  with  my  very  hearty  commen- 
dations ;  after  the  writing  of  my  other  letters  which  have 
lain  beside  me  a  long  time  for  want  of  a  bearer,  I  received 
your  letters  as  I  returned  from  Kent,  where  I  was  labour- 
ing before  the  receipt  thereof.  I  was  assured  of  your 
trouble,  and  I  suspect  a  greater  to  be  upon  you  both,  than 
your  letters  declare  to  me.  As  for  your  spiritualness,  dear 
mother,  it  behoved  Christ  to  suffer  and  so  to  enter  into  his 
glory,  and  of  necessity  every  member  of  his  body,  in  his 
own  degree  and  time,  must  suffer  with  the  Head.  But 
damnation  (is  not)  to  such  as  once  have  been  ingrafted 
within  that  body,  as  I  am,  so  far  as  creature  can  be,  most 
surely  persuaded  you  are,  as  all  signs  and  tokens  most 
evidently  show,  as  I  have  written  unto  you  in  divers 
letters. 

It  pleases  me  very  well  that  the  enemy  assaults  you 
with  diverse  and  new  assaults,  for  that  is  the  most  sure 
proof  that  by  his  old  tricks  he  has  not  prevailed.  Remem- 
ber, mother,  that  so  long  as  he  that  besieges  a  castle  or 
strong  hold,  is  continually  shooting  his  artillery  or  his  ord- 
nance, there  is  some  strength  within,  which  he  would  have 
destroyed  and  beaten  down ;  otherwise  it  were  foolish  and 
vain  to  spend  the  force  of  his  ordnance  when  no  resistance 
were  made.  And  therefore,  dear  mother,  you  remember 
well,  and  I  am  rejoiced  at  your  remembrance,  where  you 
write  that  only  the  regenerate  man  fights  the  battle.  It 
is  even  so  indeed.  So  spiritual  can  we  not  be  in  this  life, 
but  that  the  flesh  will  ever  make  repugnance.*  But  so 
carnal  may  we  be  that  the  power  of  the  Spirit  is  altogether 
quenched,  and  thus  persons,  as  Paul  speaks  of  them,  after 
they  have  ceased  to  mourn,  give  themselves  wholly  to  fil- 
thiness,  to  perform  the  same  in  all  greediness.  It  is  not 
so  with  you,  mother.  You  lament  and  mourn  that  you 
cannot  have  such  perfection,  as  God  and  his  word  require 
of  you.  You  fight  with  the  weak  strength  that  is  left, 
which  although  it  appears  weak  in  your  sight,  yet  before 
God  it  is  most  valiant.  A  sob  to  resist  such  assaults  is  most 
acceptable  in  the  presence  of  Him  who  requires  nothing 
*  Opposition. 


vni.]  To  his  Mother  and  to  his  Spouse.  433 

more  than  that  we  know  and  confess  our  imperfections, 
which  is  the  most  triumphant  victory  which  we  can  show, 
fighting  under  that  danger.  Despair  not,  sister,  you  have 
brethren  here,  even  such  as  are  judged  to  be  most  perfect. 

My  great  labours,  wherein  I  desire  your  daily  prayers, 
will  not  suffer  me  to  satisfy  my  mind  touching  all  the  pro- 
cess between  your  husband  and  you,  touching  my  matter 
concerning  his  daughter.  I  praise  God  heartily  both  for 
your  boldness  and  constancy.  But  I  beseech  you,  mother, 
trouble  not  yourself  too  much  therewith.  It  becomes  me 
now  to  jeopard  my  life  for  the  comfort  and  deliverance  of 
my  own  flesh,  as  I  will  do  by  God's  grace,  both  fear  and 
friendship  of  all  earthly  creatures  laid  aside.  I  have  writ- 
ten to  your  husband,  the  contents  whereof  I  trust  our  bro- 
ther Harry  will  declare  to  you  and  to  my  wife.  If  I  escape 
sickness  and  imprisonment,  be  sure  to  see  me  soon.  Yet, 
mother,  depend  not  upon  me  too  much,  for  what  am  I  but 
a  wretched  sinner?  If  you  receive  any  comfort,  it  comes 
from  above,  from  God  the  Father,  who  shall  provide  for 
you  abundantly.  Whatever  becomes  of  me  remember, 
mother,  the  gifts  of  God  are  not  bound  to  any  one  man, 
but  are  common  to  every  man,  in  his  measure,  that  calls 
upon  the  Lord  Jesus,  whose  omnipotent  Spirit  rest  with 
you  for  ever. 

The  20th  of  September,  1553. 

Your  Son, 

John  Knox. 


LETTER  VIII. 

To  his  Sister. 

"  Great  are  the  troubles  of  the  righteous,  but  the  Lord 
delivereth  them  out  of  them  all,"  &c. 

Dearly  beloved  sister,  whom  I  no  less  tender  than  it 
becomes  a  weak  member  to  do  another,  so  far  as  the  frailty 
of  this  corrupt  nature  will  permit — when  I  revolve  the  sore 
and  continual  trouble  you  suffer,  sometimes  I  remember 
also  the  charge  thrice  together  given  to  Peter  by  Christ 
himself,  saying,  "Feed  my  lambs;  feed  my  sheep,  feed 
my  sheep."  Whereby  the  wisdom  of  God  would  signify 
unto  us  two  things  most  worthy  to  be  noted,  and  ever  to  be 
bore  in  mind,  not  only  of  the  sheep,  but  also  of  the  pastor; 
39* 


434  Knox. — Letters. 

that  to  the  flock  of  Christ  the  lively  word  of  God  is  so 
necessary  that  without  the  same  they  can  continue  no 
while  in  the  true  knowledge  of  God.  For  by  it,  that  is  by 
God's  word,  the  soul  begins  to  receive  life,  and  by  the 
same  word  receives  its  strength  and  spiritual  consolation, 
by  the  Spirit  of  our  Lord  Jesus  Christ  remaining  in  our 
hearts  by  true  faith,  whereof  God's  word  is  the  mother, 
nurse,  and  maintenance;  for  that  Christ  means,  when  he 
commands  his  lambs  and  sheep  to  be  fed  and  guided. 
Lambs  we  are  when  we  cannot  for  our  infirmity  and  weak- 
ness digest  any  part  of  God's  word,  but  as  it  is  broken 
unto  us  by  our  pastors,  as  were  the  people  of  the  Jews 
after  Christ's  death,  resurrection,  and  ascension,  hearing 
themselves  justly  condemned;  for  they  cruelly,  and  without 
crime  committed  against  them,  shed  the  blood  of  the  inno- 
cent Son  of  God — hearing  their  condemnation,  I  say,  they 
cried,  "  What  shall  we  do?"  which  words  declare  them  to 
be  lambs  weak,  yea  dead,  yet  desirous  to  be  fed,  and  like 
unto  these  are  all  this  day,  who,  hearing  the  great  abomi- 
nations wherein  they  have  been  long  blinded,  unfeignedly 
thirst  to  know  the  truth  and  obey  the  same. 

And  for  such,  no  doubt  God  doth  provide  one  Peter  or 
other;  that  is,  such  as  unfeignedly  believing  Jesus  to  be 
the  Son  of  the  living  God,  fervently  thirst  for  the  same 
knowledge  to  be  dispersed  abroad  in  the  ears  of  many 
sheep.  We  are  to  be  fed  after  some  knowledge,  and  after 
open  profession  of  Christ,  for  yet  many  things  comfortable 
to  our  hearts,  and  profitable  for  our  erudition,  remain  hid 
for  us;  as  were  the  self-same  people  after  baptism  conti- 
nually abiding  together  in  the  doctrine  of  the  apostles, 
which  thing  declared  evidently  that  every  day  they  desired 
to  be  fed  with  God's  word.  And  as  sheep  we  are  to  be 
guided,  for  so  do  I  understand  the  third  kind  of  feeding, 
by  God's  word,  all  the  days  of  this  our  transitory  and 
troublesome  life.  For  like  as  sheep  have  no  judgment  to 
discern  between  wholesome  and  noisome  grass,  so  hath 
not  the  flock  of  Christ  wisdom  to  avoid  sects  and  heresies, 
yea  abomination  and  idolatry,  but  by  God's  word,  which 
ought  purely  and  sincerely  to  sound  from  the  pastor's 
mouth.  The  sheep  has  discretion  by  God's  grace  to  dis- 
cern between  the  voice  of  the  pastor  and  the  voice  of  a 
stranger,  and  to  follow  the  pastor,  and  fly  from  the  mur- 
derer and  cruel  thief.  But  if  the  pastor  sleep,  and  alto- 
gether keep  his  tongue  close,  then  surely  shall  the  sheep 


vin.]  To  his  Sister.  435 

go  astray — not  that  they  can  perish  for  ever,  for  that  is 
impossible,  seeing  that  Christ  Jesus,  the  only  sovereign 
Shepherd,  has  taken  them  into  his  protection ;  but  that  they 
may  be  scattered  in  the  day  of  darkness  and  mist,  as  oft- 
times  the  elect  have  been,  and  yet  they  are  gathered  again 
by  the  voice  of  that  pastor  who  not  only  ieeds,  but  also 
most  tenderly  loves  his  sheep,  committed  to  his  protection 
by  God  his  Father,  by  him  to  receive  life,  and  that  abun- 
dantly. Therefore  he  provides  some  Peters  in  every  age,  to 
call  again  the  sheep  to  the  only  pastor  of  their  souls,  Jesus 
Christ,  whose  voice  the  sheep  hear  and  thirst  for.  Of 
which  flock  and  number  I  am  most  undoubtedly  persuaded 
that  you  are,  albeit  weak  and  sorely  troubled.  Sister, 
remember  that  the  power,  might,  and  virtue  of  Jesus  our 
Saviour  is  made  known  in  our  weakness.  He  despises  not 
the  lame  and  crooked  sheep;  no,  he  takes  the  same  upon 
his  back,  and  bears  it  to  the  flock  because  it  cannot  go;  that 
so  the  unspeakable  mercy  and  kindness  of  the  Shepherd 
may  be  known,  and  praised  by  us  his  sheep.  Were  we 
always  strong,  then  should  we  not  taste  how  sweet  and 
merciful  the  relief  of  our  God  is  from  these  daily  cares; 
and  so  should  we  grow  proud,  negligent,  and  unmindful, 
which  estate  is  the  most  dangerous  of  all  others. 

But  now  I  had  almost  forgotten  myself,  for  briefly  I 
intended  only  to  have  spoken  of  the  two  observations 
which  I  thought  worthy  to  be  noted  upon  the  command- 
ment of  Jesus  Christ  to  Peter;  whereof  the  former  was, 
that  Christ's  flock  in  youth,  in  strength,  in  age,  are  to  be 
fed  and  ruled  by  God's  word ;  whereto  this  will  I  add, 
that  the  most  evident  token  by  which  the  sheep  of  Christ 
is  discerned  and  known  from  the  goats  and  swine  of  the 
world,  is,  that  the  sheep  thirsts  ever  for  the  voice  of  its 
own  pastor,  and  loves  unfeignedly  such  as  bring  the  same 
to  its  ears.  The  goats  and  swine  both  hate  the  word  of 
God,  and  the  messengers  thereof.  And  in  this  thinfr, 
sister,  you  have  great  cause  to  rejoice,  for  had  you  not 
been  one  of  Christ's  sheep,  no  dearer  had  I  been  unto 
you  than  to  others  who  daily  thirst  for  my  blood  and  de- 
struction. The  second  note  I  made  on  Christ's  words  to 
Peter,  is,  wherein  appears  the  care  and  diligence  of  a  true 
pastor  unto  Christ's  flock;  for  Christ  would  say:  Peter, 
thou  confessest  that  thou  bearest  an  unfeigned  love  unto 
me,  that  shalt  thou  declare  in  feeding  of  my  lambs,  in 
nourishing  of  my  sheep,  and  in  guiding  of  the  same.    A 


436  Knox. — Letters. 

thing  rightly  expounded  and  weighed  by  Peter,  command- 
ing the  same  to  all  pastors  in  these  words — "  Feed,  so 
much  as  in  you  is,  the  flock  of  Jesus  Christ."  (1  Pet.  v.  2.) 
Oh  alas!  how  small  is  the  number  of  pastors  that  obey 
this  commandment;  but  this  matter  will  I  not  touch  upon, 
except  that  I,  not  speaking  of  others,  will  accuse  myself 
that  I  do  not,  I  confess,  the  uttermost  of  my  power  in 
feeding  the  lambs  and  sheep  of  Christ.  I  satisfy,  perad- 
venture,  many  men  in  the  small  labours  that  I  take.  But 
truly  I  satisfy  not  my  own  conscience.  I  might  be  more 
diligent  in  going  about  from  place  to  place,  although  I 
should  beg,  and  preach  Christ:  I  should  remain  careful 
to  comfort  the  afflicted  and  you  amongst  many.*  I  have 
done  somewhat,  but  not  according  to  my  duty :  the  slander 
and  fear  of  men  have  impeded  me  from  exercising  my  pen 
so  oft  as  I  would;  yea  very  shame  hath  called  and  holden 
me  from  your  company,  when  I  was  most  surely  persuaded 
that  God  had  appointed  me  at  that  time  to  comfort  and 
feed  your  hungry  and  afflicted  soul.  And  this,  sister, 
while  I  revolve  with  myself,  I  think  I  am  criminal  and 
guilty,  for  I  ought  more  to  regard  the  affliction  you  sus- 
tain than  any  slander  of  such  as  either  know  not,  or  will 
not  know,  the  necessity  of  them  that  labour  under  the  most 
heavy  and  unpleasing  cross.  God  of  his  infinite  mercy 
remove  not  only  from  me  all  fear  that  tends  not  to  god- 
liness, but  also  from  the  suspicion  of  others  to  judge  of 
me  otherwise  than  it  becomes  one  member  to  judge  of 
another.  As  for  myself,  I  do  confess,  my  right  ear,  my 
right  thumb,  and  right  toe  must  be  sprinkled  with  the 
blood  of  the  lamb  wherewith  Aaron  and  his  sons  were 
consecrated  and  appointed  to  that  priesthood;  that  is, 
my  best  work  must  be  purged  with  Christ's  blood,  and  of 
one  thing  I  rejoice,  that  I  find  in  myself  compassion  for 
your  trouble.  Marvellous  are  the  works  of  God.  It  may 
be  that  a  cause  of  your  trouble  is  a  trial  of  us,  that  proves 
us  to  be  pastors.  Yea,  and  of  others  that  are  called 
earnest  professors,  to  examine  and  try  out  what  care  and 
solicitude  we  will  take  of  the  weak  and  infirm  sheep.  If 
we  be,  as  we  are  named,  true  pastors  and  Christian  profes- 
sors, there  can  no  member  of  Christ's  body  suffer  within 
the  reach  of  our  knowledge,  but  thereupon  we  must  needs 
be  compassionate ;  for  that  is  the  nature  of  lively  ones,  to 

*  Knox  was  constantly  engaged  in  preaching  through  different 
parts  of  England  during  the  latter  part  of  king  Edward's  reign. 


ix.]  To  his  Mother  and  his  Wife.  437 

suffer  with  others,  studying  always  to  support  what  they 
may.  Ye  are  in  a  part  the  cause  that  at  present  I  am  in 
this  quarter;  for  knowing  your  sore  anguish,  and  the  small 
number  of  those  that  can  rightly  lay  the  medicine  to  the 
wound,  my  conscience  pricked  with  real  pity,  compels  me 
to  remain,  contrary  to  my  determined  purposes.*  Now, 
sister,  rest  in  Christ,  and  be  in  comfort  now  and  ever. 

Your  brother, 

John  Knox. 


LETTER  IX. 
To  his  Mother  and  his  Wife. 

From  the  eyes  of  his  saints  shall  the  Lord  wipe  away 
all  tears  and  mourning. 

Dear  mother  and  spouse,  unfeignedly  beloved  in  the 
bowels  of  our  Saviour  Christ  Jesus,  with  my  very  hearty 
commendations.  I  perused  both  your  letters,  not  only 
directed  to  me,  but  also  that  which  sorrowfully  complains 
of  the  unthankfulness  of  your  brother  as  also  of  mine,  that 
he  should  not  have  been  equally  informed  of  my  coming  in 
the  country  as  others,  whereof  the  enemy  would  persuade 
you,  an  argument  most  false  and  untrue,  that  we  judge  you 
not  to  be  of  our  number. 

Dear  mother,  be  not  so  suddenly  moved — he  is  your 
enemy  that  so  would  persuade  you.  I  take  God  to  record 
in  my  conscience,  that  there  is  none  this  day  in  all  the 
realm  of  England,  with  whom  I  would  more  gladly  speak, 
(she  only  whom  God  hath  offered  me  and  commanded  me 
to  love  as  my  own  flesh  excepted,)  than  with  you.  For 
your  sakes  principally  I  enterprised  this  journey;  for  hear- 
ing my  servant  to  be  stayed,  and  his  letters  to  be  taken,  I 
could  no  wise  be  pacified,  (for  the  most  part  of  my  letters 
were  for  your  instruction  and  comfort,)  till  I  had  further 
knowledge  of  your  estate;  and  that  you  were  not  sooner 
advertised,  only  the  want  of  a  faithful  messenger  was  the 
cause.  For  my  coming  to  the  country  was  so  soon  noised 
abroad,  that  with  great  difficulty  could  I  be  conveyed  from 
one  place  to  another.  I  knew  no  such  danger  as  was 
suspected  by  my  brethren;  for  as  for  my  letters,  in  them 

*  Knox  remained  preaching  in  England  some  time  after  the  acces- 
sion of  queen  Mary. 


438  Knox. — Letters. 

is  nothing  contained  but  exhortation  to  constancy  in  that 
truth  which  God  has  openly  laid  before  our  eyes,  which  I 
am  not  minded  to  deny  whenever  such  question  shall  be 
demanded  of  me.  But  the  cause  moving  me  that  for  a 
time  I  would  have  been  close,  was  that  I  purposed,  if  so 
had  been  possible,  to  have  spoken  with  my  wife,  which 
now  I  perceive  is  not  like  to  be,  until  God  offer  some 
better  occasion.  My  brethren,  partly  by  admonition,  and 
partly  by  tears,  compel  me  to  obey  somewhat  contrary  to 
my  own  mind;  for  never  can  I  die  in  a  more  honest  quar- 
rel, nor  suffer  than  as  a  witness  for  that  truth  whereof  God 
has  made  me  a  messenger,  which  with  heart  I  believe  most 
assuredly;  the  Holy  Ghost  bearing  witness  to  my  con- 
science, and  with  mouth,  I  trust  to  God,  to  confess  in 
presence  of  the  world,  the  only  doctrine  of  life.  Notwith- 
standing this  my  mind,  if  God  shall  prepare  the  way,  I  will 
obey  the  voices  of  my  brethren,  and  give  place  to  the  fury 
and  rage  of  satan  for  a  time.  And  so  can  I  not  perceive 
how  that  I  can  speak  with  either  of  you  at  this  time.  But 
if  God  please  to  preserve  me  at  this  time,  whereof  I  am 
not  yet  resolved,  then  shall  there  lack  in  me  no  good  will 
that  ye  may  know  the  place  of  my  residence,  and  further 
of  my  mind. 

But  now,  dear  mother,  have  we  cause  to  rejoice ;  for  our 
heavenly  Father,  who  called  us  by  grace,  to  write  in  our 
hearts  the  signs  and  seals  of  our  election  in  Christ  Jesus 
his  Son,  begins  now  to  correct  our  crookedness,  and  to 
make  us  like,  in  suffering  afflictions,  shame,  and  rebuke  of 
the  world,  to  the  great  Bishop  of  our  souls ;  who  by  much 
tribulation  entered  into  his  glory,  as  of  necessity  must  every 
one  to  whom  that  kingdom  is  appointed.  And  therefore, 
mother,  be  nothing  abashed  of  these  most  dolorous  days, 
which  shortly  shall  have  an  end,  to  our  everlasting  com- 
fort. They  are  not  crept  upon  us  without  knowledge  and 
foresight,  but  oft  have  we  heard  these  days  forespoken  of, 
therefore  now  grudge  not,  but  patiently  abide  the  Lord's 
deliverance.  He  that  foretold  the  trouble,  promises  ever- 
lasting pleasure  by  the  same  word :  although  the  flesh  com- 
plain, despair  nothing,  for  it  must  follow  its  own  nature; 
and  it  is  not  damnable  in  the  sight  of  our  Father,  although 
the  corrupt  frail  flesh  draw  back  and  refuse  the  cross;  for 
that  is  as  natural  to  the  flesh  as  in  hunger  and  thirst  to 
covet  reasonable  sustenance.  Only  follow  not  the  affec- 
tions of  the  flesh  to  commit  iniquity;  neither  for  fear  of 


ix.]  To  his  Mother  and  his  Wife.  439 

death,  nor  for  love  of  life,  commit  ye  idolatry;  neither  yet 
give  your  presence  where  the  same  is  committed,  but  hate 
it,  avoid  it,  and  flee  from  it.  But  your  letter  makes  men- 
tion that  you  have  pleasure  and  delight  in  it;  no,  mother, 
I  perceive  the  contrary,  for  you  complain  and  lament  that 
such  motions  are  within  you;  this  is  no  sign  that  you  de- 
light in  them,  for  no  man  complains  of  that  wherein  he 
delights.  You  are  in  no  worse  case  touching  that  point, 
nor  yet  touching  any  other  whereof  you  desire  to  be  rid, 
than  was  the  apostle,  when  with  groaning  and  anguish  of 
heart  he  cried  out,  "  Oh  unhappy  man  that  I  am,  who 
shall  deliver  me  from  this  body  of  sin!"  Read  the  whole 
chapter,  and  give  glory  to  God  who  lets  you  know  your 
own  infirmity,  that  from  Christ  alone  you  may  be  content 
to  receive  that  which  never  remained  in  corruptible  flesh, 
that  is,  the  justice  which  is  acceptable  before  God,  the 
justice  by  faith  and  not  by  works,  that  you  may  glory  in 
him  who  freely  gives  that  which  we  deserve  not.  And 
thus  neither  fear  that,  nor  any  other  assaults  of  the  devil, 
so  long  as  in  body  you  obey  not  his  persuasions. 

Shortness  of  time  and  multitude  of  cares  will  not  let  me 
write  at  this  present  so  fully  as  I  would.  You  desire  me 
to  charge  you  in  such  things  as  I  want,  God  grant  that 
ye  may  be  able  to  relieve  the  needy;  ye  may  be  sure  that 
I  would  be  bold  upon  you,  for  of  your  good  heart  I  am 
persuaded,  but  of  your  power  and  ability  I  greatly  doubt. 
I  will  not  tell  you  how  rich  I  am,  but  from  London  I  de- 
parted with  less  money  than  ten  groats;  but  God  has  since 
provided,  and  will  provide,  I  doubt  not,  hereafter  abun- 
dantly for  this  life.  Either  the  queen's  majesty,  or  some 
treasurer  will  be  forty  pounds  richer  by  me,  for  so  much 
lack  I  of  duty  of  my  patents.*  But  that  little  troubles  me. 
Rest  in  Christ  Jesus. 

1553.  Your  son, 

John  Knox. 

*  His  salary  as  a  preacher,  due  to  him  at  the  death  of  king  Ed- 
ward VI. 

Dr.  McCrie  says,  "  Having  ascertained  that  his  friends  were  not 
mistaken  in  the  apprehensions  which  they  feft  for  his  safety,  and 
that  he  could  not  hope  to  elude  the  pursuit  of  his  enemies  if  he  re- 
mained in  England,  Knox  procured  a  vessel  (shortly  after  writing 
this  letter,)  which  landed  him  safely  at  Dieppe  on  the  28th  of  Janu- 
ary, 1554."  On  his  return  to  that  port  in  the  July  following,  he 
wrote  a  letter  to  his  mother,  which  is  printed  in  this  volume,  p.  300. 


440  Knox. — Letters. 


LETTER  X. 

To  Mrs.  Locke  and  Mrs.  Hickman^  Merchants'  Wives  in 
London.* 

Dearly  beloved  sisters  in  our  Saviour  Jesus  Christ,  as 
I  cease  not  to  call  for  your  continuance  in  the  truth  of  that 
doctrine  which  once  you  have  professed,  so  dare  I  not  omit, 
besides  my  general  admonition  unto  the  whole  congrega- 
tion, which,  I  pray  you,  read  and  consider,  particularly 
also  not  only  to  admonish  you,  but  even  by  Christ's  love 
and  mercies  to  beseech  you,  not  only  to  flee  the  present 
idolatry,  but  also,  with  such  expedition  as  God  shall  offer 
unto  you,  by  the  counsel  and  discretion  of  those  whom  God 
hath  appointed  to  be  your  heads — your  husbands,  I  mean, 
to  avoid  as  well  the  occasion  of  idolatry,  as  the  plagues 
which  shall  assuredly  follow  that  abomination. 

Despise  not  my  counsel,  dear  sisters,  howbeit  at  this 
present  time  it  appears  hardly  to  be  followed.  God  shall 
prepare  an  easy  way,  so  that  his  godly  will  be  preferred 
unto  yours.  It  were  more  comfortable  unto  me,  as  touch- 
ing the  world,  to  know  that  you  were  at  rest  and  quietness 
in  your  own  house,  than  to  be  in  such  a  strait  as  those 
that  from  realm  to  realm  and  city  to  city  seek  rest  as  pil- 
grims, and  yet  shall  find  none.  But  I  take  God  to  record 
in  my  conscience,  that  rather  than  I  should  know  you  to 
be  so  far  convicted  as  to  bow  to  idolatry,  and  daily  to 
confirm  the  same  by  your  presence,  I  would  rather  choose 
in  your  company  to  beg  my  bread,  during  such  time  as 
that  abomination  shall  endure.  And  even  should  I  know 
that  you  might  live  in  those  quarters  with  free  consciences, 
which  I  greatly  doubt  you  cannot,  yet  to  know  you  are 
amongst  those  whom  God  shall  plague  in  his  fury,  will  be 
no  small  cross  to  my  heart.  But  the  Lord  knew  how  to 
preserve  the  just  Lot  from  the  midst  of  Sodom  before  it. 
was  destroyed;  and  therein  do  I  rejoice,  knowing  God's 
sure  promise,  that  such  as  mourn  in  their  hearts  for  abo- 
mination and  mischievous  iniquity,  what  times  they  op- 
press realms  and  cities,  shall  be  marked  in  their  foreheads 

*  After  the  accession  of  queen  Mary,  Knox  continued  to  preach 
in  Buckinghamshire  and  Kent  till  the  beginning  of  November.  He 
then  returned  to  London,  where  he  resided  chiefly  with  Mr.  Locke 
and  Mr.  Hickman,  two  respectable  merchants  of  his  acquaintance. 
— McCrie. 


x.]  To  Mrs.  Locke  and  Mrs.  Hickman.  441 

by  the  same  angel  that  is  appointed  to  take  vengeance 
upon  the  proud  and  abominable  idolaters.  Herein,  I  say, 
I  am  comforted,  having  good  hope  that  God  shall  provide 
for  you  in  the  midst  of  a  wicked  generation;  which  no 
doubt  will  be  punished  according  to  the  threatenings  and 
voices  of  the  prophets,  who  long  and  plainly  cried,  when 
alas !  little  regard  was  taken  thereto.  But  when  I  consider 
and  call  to  mind  how  God,  I  doubt  not,  brought  us  to 
such  familiar  acquaintance  that  your  hearts  were  incensed 
and  kindled  with  as  special  care  over  me  as  the  mother 
uses  to  have  over  her  natural  child,  and  how  my  heart  was 
opened  and  compelled  in  your  presence  to  be  more  plain 
in  such  matters  as  have  after  come  to  pass,  than  ever  I 
was  to  any — for  you  remember,  as  I  suppose,  how  after 
great  anguish  and  sorrow  of  heart,  which  many  days  I 
sustained,  at  last  I  was  compelled  with  weeping  tears  to 
open  unto  you  that  which  almost  no  man  could  have  be- 
lieved.* You  remember  my  judgment,  and  what  commu- 
nication we  had  upon  the  same.  God  grant  you  to  remain 
in  the  same  mind  that  then  I  found  you,  which  was,  that 
you  little  regarded  the  rest  of  the  world,  or  yet  the  love  of 
your  country,  in  respect  of  that  life  to  come;  and  that  you 
would  rather  leave  possessions  and  friends,  than  that  you 
should  admit  idolatry. 

When  I  call  to  mind  all  these  things,  and  how  often  I 
have  exhorted  you  to  take  example  by  me,  who  was  a 
stranger,  and  yet  by  God's  grace  had  found  favour  not 
only  in  your  eyes,  but  also  before  many,  howbeit  with  none 
was  I  so  familiar.  And  when  I  remember  that  commonly 
1  used  to  admonish  you  to  be  of  good  comfort,  albeit  you 
should  be  compelled  for  Christ's  sake  to  leave  your  native 
country;  for  God  should  never  leave  you  comfortless,  but 
should  always  provide  for  you,  even  as  he  had  done  for 
others,  his  elect,  before  you,  and  as  you  then  saw  his  mer- 
cy showed  unto  me :  and  when  I  remember  that  I  used  all 
such  admonitions,  when  there  was  no  appearance  of  such 
troubles,  as  since  have  ensued,  and  more  abundantly  shall 
ensue; — when  I  call  to  mind  all  these  things,  I  cannot  other- 
wise judge,  but  that  God  used  our  familiarity  and  commu- 
nication for  that  present,  as  a  preparation  for  a  sharper 
medicine;  and  therefore  I  cannot  refrain  most  earnestly  to 
exhort  you,  that  you  repugn  not  altogether  to  the  admoni- 

*  During  the  life  of  king  Edward,  Knox  had  strong  presages  of  the 
troubles  about  to  come  upon  England. 
KNOX.  40 


442  Knox. — Letters. 

tions  of  God,  but  give  place  to  God's  wrath,  rather  than 
expose  yourself  to  the  perdition  both  of  body  and  soul. 
My  heart  weeps,  and  my  eyes  are  not  dry  in  requiring  this 
of  you,  but  very  love  compels  me  thereto.  Remember, 
dear  sisters,  the  shortness  and  vanity  of  all  that  is  in  earth. 
Remember  the  promises  made  to  those  that  obey  God's 
commandments.  Lay  before  your  eyes  the  horrible  plagues 
that  have  fallen  upon  idolaters,  of  whom  none  shall  enter 
into  the  kingdom  of  God ;  and  call  first  for  grace  by  Jesus 
to  follow  that  which  is  acceptable  in  his  sight,  and  there- 
fore communicate  with  your  faithful  husbands,  and  then 
shall  God,  I  doubt  not,  conduct  your  footsteps,  and  direct 
your  counsels  to  his  glory.     So  be  it. 

It  not  a  little  rejoiced  my  troubled  heart,  to  know  and 
understand  that  your  constant  love  and  care  not  only  re- 
mains, but  also  increases  towards  me  in  these  dangerous 
and  wicked  days;  which  is  a  most  assured  token  and  de- 
monstration that  perfect  love  is  not  extinguished  by  trou  ble 
and  fear.  Easy  it  is  to  show  a  face  of  love,  where  no 
danger  appears,  but  in  persecution  no  man  can  care  or  be 
solicitous  for  Christ's  members,  but  such  as  receive  life 
from  that  Head,  who  by  many  tribulations  hath  entered 
into  his  kingdom  to  prepare  our  places,  and  shortly  shall 
return  to  put  an  end  to  all  our  cares,  to  wipe  the  tears 
from  our  eyes,  and  to  render  unto  us,  in  that  new  earth 
and  heavenly  Jerusalem,  a  hundred  fold  more  than  in  this 
miserable  world  we  have  lost  for  his  sake;  together  with 
the  life  everlasting  which  he  hath  purchased  unto  us,  nei- 
ther with  corruptible  gold  and  silver,  neither  with  the  blood 
of  calves  or  goats,  much  less  by  the  oblations,  or  rather 
devilish  conjuration  of  our  abominable  idol  made  of  bread,* 
whose  worshippers  shall  not  escape  the  plague  of  God's 
wrath.  But  by  his  own  most  precious  blood,  once  offered 
for  all,  to  make  perfect  for  ever  those  that  shall  be  sancti- 
fied, of  which  number  as  my  assured  hope  is  that  you  are, 
so  I  heartily  beseech  the  Father  of  our  Lord  Jesus  Christ, 
that  in  these  dolorous  days  you  may  be  so  assisted  by 
his  Holy  Ghost,  that  knowing  his  godly  will  you  may  be 
moved  to  obey  the  same,  to  his  glory,  and  your  eternal 
comfort.    Amen. 

My  hearty  commendations  to  your  loving  husbands, 
whose  hearts  may  God  comfort  even  with  the  sobs  of 
the  same  heart,  whom  oft  you  have  comforted.  And  now 
*  The  Romish  host  or  consecrated  wafer. 


xi.]  To  the  afflicted  Church  of  Christ.  443 

most  of  all  I  commit  you  to  the  protection  of  Him,  who 
shall  not  forget  to  recompense  your  careful  mind  over  me. 
Most  heartily  thanking  you  for  your  particular  remem- 
brance and  tokens,  I  bid  you  farewell  by  Jesus  Christ  our 
Lord,  who  shall  gather  us  in  glory  when  death  may  not 
dissever  us.  Rejoice,  sisters,  and  continue,  for  the  time 
approaches. 

Your  brother,  who  showed  this  vision  unto  you  when 
no  such  thing  was  suspected. 

John  Knox. 


LETTER  XI. 

A  comfortable  Epistle  sent  to  the  afflicted  Church  of  Christ, 
exhorting  them  to  bear  his  cross  with  patience,  looking 
every  hour  for  his  coming  again  to  the  great  comfort 
and  consolation  of  his  chosen;  with  a  prophecy  of  the 
destruction  of  the  wicked* 

Pass  through  the  city,  and  put  a  sign  on  the  foreheads 
of  those  that  mourn  for  the  abominations  that  are  com- 
mitted. (Ezekiel  ix.) 

Beloved  in  the  Lord ;  when  I  ponder  with  myself,  what 
was  the  state  of  Christ's  true  Church  immediately  after 
his  death  and  passion,  and  what  were  the  changes  and 
great  mutations  in  the  commonwealth  of  Judea  before  the 
final  desolation  of  the  same,  I  cannot  but  fear  that  like 
plagues  for  like  offences  shall  strike  the  realm  of  England ; 
and  in  fearing,  God  knoweth,  I  lament  and  mourn;  so 
can  I  not  but  rejoice,  knowing  that  God's  most  merciful 
providence  is  no  less  careful  this  day,  over  his  weak  and 
feeble  servants  in  the  realm  of  England,  than  it  was 
that  day,  over  his  weak  and  sorely  oppressed  flock  in 
Jewry.f 

What  was  the  state  of  Christ's  church  between  his 
death  and  resurrection,  and  from  his  resurrection  to  the 
sending  of  the  Holy  Ghost  upon  his  disciples,  and  from 
that  time  also  to  the  final  destruction  of  Jerusalem?  The 

*  In  May  1554,  Knox  returned  to  Dieppe,  from  whence  he  wrote 
this  epistle.  The  kindness  with  which  he  had  been  received  in 
Switzerland,  and  various  circumstances  he  had  witnessed,  gave  him 
better  hopes  of  a  favourable  termination  of  the  persecutions  then 
commencing. 

t  The  care  of  God  is  always  the  same  over  his  chosen. 


444  Knox. — Letters. 

plain  Scripture  doth  witness  that  it  was  most  afflicted, 
without  all  comfort  and  wordly  consolation,  and  that  it 
was  so  persecuted,  that  havoc  was  made  in  the  Church  of 
God.  And  what  were  the  mutations  and  troubles  in 
Judea  and  Jerusalem  before  the  destruction  of  the  same, 
such  as  are  skilled  in  histories,  and  principally  in  Jose- 
phus  and  Egesippus,  cannot  be  ignorant.  For  they  wit- 
ness, that  over  that  unthankful  people,  cruel,  tyrannical, 
and  most  ungodly  magistrates  were  permitted  to  reign, 
by  whom  the  people  were  oppressed  and  spoiled  of  their 
liberties,  whereby  sedition  was  stirred  up;  and  thereupon 
followed  such  cruel  tyranny,  that  under  the  name  of  jus- 
tice no  small  number  of  the  people  were  burned  alive. 
After  which  cruelty  followed  such  murder  universally  in 
the  city  and  in  the  fields,  that  the  fathers  feared  their  sons, 
and  the  brethren  their  brethren.  Which  unquietness 
ceased  not,  until  God's  severe  vengeance  was  once  poured 
forth  upon  such  as  obstinately  refused  and  persecuted 
Christ  Jesus  and  his  doctrine. 

But  to  return  to  the  treatment  and  preservation  of  Christ's 
church  at  that  time.  It  is  evident,  that  most  sharply  it 
was  persecuted,  and  yet  daily  did  it  increase  and  multiply. 
(Acts  xii.)  It  was  compelled  to  flee  from  city  to  city,  from 
realm  to  realm,  and  from  one  nation  to  another;  and  yet 
so  wondrously  was  it  preserved,  that  a  great  number  of 
those  whom  the  wicked  priests,  by  their  bloody  tyranny, 
exiled  and  banished  from  Jerusalem,  were  kept  alive  till 
God's  vengeance  was  poured  forth  upon  that  most  wicked 
generation.  The  remembrance  of  this,  beloved  in  the 
Lord,  is  such  comfort  and  consolation  unto  my  heart,  that 
neither  my  tongue  nor  my  pen  can  express  the  same.  For 
this  assuredly  is  my  hope  and  expectation,  that  like  as 
Christ  Jesus  appeared  to  his  disciples,  when  there  was 
nothing  in  their  hearts  but  anguish  and  desperation;  and 
like  as  he  preserved  and  multiplied  their  number  under  the 
most  extreme  persecution — so  shall  he  do  to  his  afflicted 
flock  within  the  realm  of  England  this  day,  in  spite  of  all 
his  enemies.  First,  I  say,  this  is  my  hope,  that  a  just  ven- 
geance shall  overtake  those  blood-thirsty  tyrants,  by  whom 
Christ  Jesus  in  his  members  is  now  crucified  among  you. 
And  after  that,  his  verity  shall  so  appear  to  the  comfort  of 
those  who  now  mourn,  that  they  shall  hear  and  know  the 
voice  of  their  own  pastor.  And  this  shall  our  merciful 
God  do  unto  us,  to  let  us  know,  and  in  practice  understand 


xi.]  To  the  afflicted  Church  of  Christ.  445 

that  his  promises  are  infallible,  and  that  he  will  not  treat  us 
according  to  the  wicked  weakness  of  our  corrupt  nature; 
which  always  is  ready  to  fall  from  God,  to  distrust  his  pro- 
mises, and  to  forget  that  ever  we  have  received  benefit  or 
comfort  from  God's  hand,  when  trouble  lieth  upon  us,  or 
when  extreme  danger  doth  appear. 

And  therefore,  beloved  in  the  Lord,  albeit  you  find  your 
hearts  sometimes  assaulted  with  dolour,  with  grudging,  or 
with  some  kind  of  desperation;  yet  despair  not  utterly, 
neither  be  ye  troubled  above  measure,  as  that  Christ  Jesus 
should  never  visit  you  again.  Not  so,  dear  brethren,  not 
so;  for  such  imperfections  rested  with  Christ's  own  apos- 
tles for  a  long  time,  and  yet  they  did  not  hinder  his  coming 
again  unto  them.  No  more  shall  our  weakness  and  im- 
perfections hinder  the  brightness  of  his  countenance,  and 
the  comfort  of  his  word,  yet  once  again  to  shine  before  us; 
provided  always,  that  Judas,  his  obstinacy,  his  impenitency, 
and  traitorous  heart  be  absent  from  us,  as  I  doubt  not 
but  it  is  from  the  members  of  Christ's  body,  who  are  per- 
mitted sometimes  to  fall,  so  that  of  the  most  fervent  pro- 
fessors they  become  fearful  deniers  of  the  most  known 
truth.  But  they  are  not  permitted  of  any  continuance  to 
blaspheme,  neither  to  remain  in  unbelief  and  desperation 
to  the  end,  as  in  Christ's  apostles  plainly  may  be  seen. 
And  that  more  clearly  we  may  understand  our  times  and 
estate  within  the  realm  of  England,  this  day,  to  agree  with 
the  time  and  estate  of  Christ's  disciples,  immediately  after 
his  death,  let  us  consider  what  befell  them  before  and  after 
the  same. 

Before  Christ's  passion,  as  they  were  instructed  by 
Christ's  own  mouth  of  many  things  appertaining  to  that 
kingdom  of  God,  which  they  neither  perfectly  understood, 
neither  worthily  then  regarded;  so  were  they  advertised 
and  ofttimes  admonished,  that  Christ  their  Master  should 
suffer  a  cruel  death,  that  they  should  be  ashamed,  slander- 
ed, and  offended  in  him,  also  that  they  should  flee  from 
him.  And  finally,  that  persecution  and  trouble,  from  time 
to  time,  should  come  upon  them.  With  these  most  dolo- 
rous tidings  Christ  also  promised,  that  he  should  arise 
upon  the  third  day ;  that  he  should  see  them  again  to  their 
comfort  and  consolation;  and  that  he  should  mightily  de- 
liver them  from  all  troubles  and  adversities. 

But  what  availed  all  these  admonitions  to  Christ's  dis- 
ciples, before  his  death,  or  in  the  extremity  of  their  anguish 
40* 


446  Knox. — Letters. 

shortly  after  the  same?  Did  they  fear,  and  verily  look  for 
trouble  before  it  came?  Or  did  they  look  for  any  comfort 
when  the  forespoken  trouble  was  come?  It  is  most  evident 
that  no  such  thing  entered  into  their  hearts.  For  before 
Christ's  death,  their  greatest  mind  was  upon  worldly 
honour,  for  which  sometimes  they  debated  and  contended 
among  themselves;  yea,  even  when  Christ  was  most  ear- 
nestly preaching  his  cross.  (Luke  xxii.)  And  after  his 
death,  they  were  so  oppressed  with  anguish,  with  care, 
with  dolour,  and  desperation,  that  neither  could  the  wit- 
nessing of  the  women,  affirming  that  they  had  seen  Christ; 
neither  the  grave,  left  empty  and  void ;  neither  the  angels, 
who  appeared  to  certify  his  resurrection ;  neither  yet  the 
very  voice  and  presence  of  Christ  Jesus  himself,  remove 
all  doubts  from  their  afflicted  hearts:  but  from  time  to  time 
their  minds  wavered,  and  could  not  be  fully  established, 
that  their  Lord  and  Master  was  verily  risen  to  their  com- 
fort, according  to  his  former  promises. 

In  this  case  I  consider  the  true  professors  of  Christ's 
holy  gospel  to  be  at  this  day  in  the  realm  of  England. 
For  these  days  of  our  present  dolour  and  tribulation  have 
been  before  spoken  and  blown  in  our  ears  long  before  they 
came.  Our  weakness  and  frail  infirmity  was  also  painted 
forth  before  our  eyes ;  but  who  would  have  believed  that 
the  days  of  our  trouble  had  been  so  nigh,  or  that  so  short 
a  tempest  should  have  overthrown  so  great  a  multitude?  I 
think  no  man  within  the  whole  realm.  For  all  men  ap- 
peared to  live  in  careless  security,  as  though  the  immuta- 
ble sentence  of  God,  pronouncing  that  whosoever  will  live 
godly  in  Christ  Jesus  shall  surfer  persecution,  had  nothing 
that  appertained  to  our  age.  (2  Tim,  iii.)  And  such  a  bold 
confidence,  or  rather  a  vain  persuasion,  had  a  great  num- 
ber, of  their  own  strength,  that  if  they  had  continued  with- 
out any  backsliding,  they  might  have  been  judged  rather 
angels  than  men. 

But,  beloved  in  the  Lord,  the  sword  of  anguish  and  of 
dolour  hath  now  pierced  the  tender  heart  of  Christ's 
mother,  (that  is,  of  his  true  Church,)  so  that  the  cogita- 
tions of  many  hearts  are  sufficiently  revealed.  (Luke  ii.) 
The  fire  is  come,  which  as  it  hath  burned  away  with  a 
blast  the  stubble,  hay,  and  wood ;  so,  in  trying  the  gold, 
silver,  and  precious  stones,  it  hath  found  such  dross  and 
dust,  that  the  whole  mass  may  appear  to  be  consumed. 
(1  Cor.  iii.)     For  who  now  calls  to  mind,  that  the  same 


xi.]  To  the  afflicted  Church  of  Christ.  447 

voice  which  forespake  our  dolours,  forespake  also  our  ever- 
lasting comfort  with  Christ  Jesus?  Who  delights  now  in 
his  loving  promises?  Who  rejoices  under  the  cross?  Yea, 
who  rather  doth  not  fear,  tremble,  grudge,  and  lament,  as 
though  there  were  no  help  in  God,  or  as  though  he  re- 
garded not  the  trouble  which  we  suffer?  These  are  the  im- 
perfections that  continually  remain  in  this  our  corrupt  na- 
ture; the  knowledge  whereof  ought  to  move  us  earnestly  to 
cry,  O  Lord,  increase  our  faith,  be  merciful  unto  us,  and 
let  us  not  drown  in  the  deep  for  ever.  If  we  thus  call 
upon  God  with  unfeigned  hearts,  then  shall  Christ  Jesus 
appear  to  our  comfort;  his  power  shall  be  known  to  the 
praise  and  glory  of  his  own  name,  in  despite  of  all  his 
combined  enemies.  And  this  is  the  chief  and  principal 
cause  of  my  comfort  and  consolation  in  these  most  dolo- 
rous days,  that  neither  our  infirmities  nor  daily  desperation 
can  hinder  Christ  Jesus  from  returning  to  us  again. 

The  other  cause  of  my  comfort  is,  that  I  am  assured 
that  the  judgment  of  these  tyrants  that  now  oppress  us 
shall  not  slip,  but   that  vengeance   shall  fall    upon    them 
without  expectation.     For  sufficiently  they  have  declared 
the  malice  of  their  minds.     They  have  violated  the  law 
and  holy  ordinances  of  the  Lord  our  God ;  they  have  opened 
their  mouths  against  his   eternal  verity;  they  have  exiled 
his  truth,  and  established  their  own  lies;  they  daily  perse- 
cute the  innocents,  and  stoutly  maintain  open  murderers. 
Their   hearts    are    obdurate,  and   their  faces  are  become 
shameless  like  harlots:  so  that  no  hope  of  repentance  nor 
amendment  is  to  be  had  of  them ;  and  therefore  destruction 
shall   suddenly  fall   upon   them.     But  with  what  kind  of 
plagues  they  shall  be  stricken  in  this  life;  and  whom  God 
shall  appoint  to  execute  his  vengeance  upon  them,  that  I 
remit  to  his  good  pleasure  and   further  revelation.     But 
their  manifest  iniquity  is   unto  me  an  assured  assurance, 
that  they  cannot   long  escape  the  vengeance  most  justly 
deserved  by  them.     But  in  the  mean  season,  beloved  bre- 
thren, ye  must  avoid  two  things.    The  former,  that  ye  pre- 
sume not  to  be  revengers  of  your  own  cause,  but  that  ye 
resign  over  vengeance  unto  Him  who  only  is  able  to  re- 
quite them  according  to  their  malicious  minds.     Secondly, 
that  ye  hate  not  with  any  carnal  hatred  these  blind,  cruel, 
and  malicious  tyrants;  but  that  ye  learn  of  Christ  to  pray 
for   your   persecutors,  lamenting  and  bewailing  that  the 
devil  should  so  prevail  against  them,  that  headlong  they 


448  Knox. — Letters. 

should  run,  body  and  soul,  to  perpetual  perdition.  And 
note  well,  that  I  say,  we  may  not  hate  them  with  a  car- 
nal hatred;  that  is  to  say,  only  because  they  trouble  our 
bodies:  for  there  is  a  spiritual  hatred,  which  David  calleth 
a  perfect  hatred,  which  the  Holy  Ghost  engenders  in  the 
hearts  of  God's  elect,  against  the  rebellious  contemners 
of  his  holy  statutes.  And  it  is,  when  we  more  lament 
that  God's  glory  is  suppressed,  and  that  Christ's  flock  is 
defrauded  of  their  wholesome  food,  than  that  our  bodies 
are  persecuted.  With  this  hatred  was  Jeremiah  inflamed, 
when  he  prayed,  Let  me  see  thy  vengeance  taken  upon 
thine  enemies,  O  Lord,  (Jer.  xi.)  With  this  hatred  may 
we  hate  tyrants,  and  earnestly  may  we  pray  for  their  de- 
struction, be  they  kings  or  queens,  princes  or  prelates. 
And  further  ye  shall  note,  that  the  prayers  made  in  the 
fervency  of  this  hatred,  are  before  God  so  acceptable, 
thatofttimes  he  that  prayeth  obtaineth  the  self-same  thing 
that  the  external  words  of  his  prayer  do  mean,  as  David, 
Jeremiah,  and  other  of  the  prophets,  saw  with  their  corpo- 
real eyes  the  hot  vengeance  of  God  poured  forth  upon  the 
cruel  tyrants  of  their  age;  and  I  am  assured  that  some, 
who  this  day  do  sob  and  groan  under  your  tyrannical 
bishops,  shall  see  upon  the  papists  within  the  realm  of 
England.* 

This  my  affirmation  proceeds  not  from  any  conjecture  of 
man's  fantasy,  but  from  the  ordinary  course  of  God's  judg- 
ments against  manifest  contemners  of  his  precepts  from  the 
beginning.  Which  is  this,  First,  to  rebuke  and  notify  by 
his  messengers  such  sins  as  before  the  world  are  not  known 
to  be  sin.  Secondly,  to  provoke  to  repentance.  Thirdly, 
to  suffer  the  reprobate  to  declare  their  own  impenitency  be- 
fore the  world.  And  lastly,  to  pour  upon  them  such  mani- 
fest vengeance,  that  his  church  may  be  instructed,  as  well 
of  his  power,  as  of  his  severe  judgments  against  disobedi- 
ence. This  was  the  order  of  his  judgment  against  Pha- 
raoh, against  Saul,  against  Jeroboam,  against  Herod, 
against  the  scribes  and  pharisees,  and  against  the  whole 
city  of  Jerusalem. 

Our  ears  have  heard,  and  our  eyes  have  seen  the  first 
three  parts  of  the  Lord's  judgment  executed  against  the 
papists  within  the  realm  of  England.     For  we  have  heard 

*  In  the  latter  part  of  queen  Mary's  reign,  great  scarcity  and 
sickness  prevailed,  many  persons  of  all  ranks  died,  and  much  dis- 
tress prevailed.     The  awful  death  of  Gardiner  is  well  known. 


xi.]  To  the  afflicted  Church  of  Christ.  449 

their  summoning  and  citation  duly  executed  by  the  mes- 
sengers of  God's  word.  We  have  heard  them  accused, 
and  convicted  before  their  own  faces  of  theft  and  murder, 
of  blasphemy  against  God,  of  idolatry,  and  finally,  of  all 
abominations.  Which  crimes  being  laid  to  their  charge 
in  their  own  presence,  they  were  not  able  to  deny;  so  po- 
tent, so  plain  and  evident  was  God's  word,  whereby  their 
secret  blotches  and  old  festered  sores  were  discovered  and 
revealed. 

We  know  that  long  process  of  time  hath  been  granted, 
by  God's  lenity,  for  their  conversion  and  repentance:  and 
how  little  the  same  hath  availed  these  present  days  may 
testify.  For  who  now  doth  not  espy  their  malice  to  in- 
crease, and  their  obstinacy  to  be  such  as  none  can  be 
greater?  Shall  we  then  think,  that  God  will  give  over  his 
cause,  as  though  he  were  not  able  to  prevail  against 
tyrants?  Not  so,  dear  brethren,  not  so.  But  even  so  as- 
suredly as  our  God  liveth,  by  whose  Spirit  some  of  his 
elect  were  stirred  up,  first  to  espy  the  great  abominations 
of  those  tyrants  in  this  our  age;  which  messengers  God 
preserved,  in  despite  of  their  tyranny,  to  proclaim  and 
notify,  before  their  faces,  such  sins,  as  the  world  knew 
not  to  be  sin — and  as  assuredly  as  we  have  espied  them 
still  to  continue  in  malice  against  God,  against  his  eternal 
verity,  and  against  the  messengers  of  the  same,  so  assur- 
edly shall  we  see  God's  extreme  plagues  poured  forth  upon 
them,  even  in  this  corporeal  life;  that  some  of  us  may 
witness  to  the  generation  that  shall  follow,  the  wondrous 
works  that  the  Lord  hath  wrought,  and  will  work  in  this 
our  age.  Neither  shall  these  plagues,  more  than  the 
word  of  God  which  passed  before,  work  in  them  any  true 
repentance,  but  still  in  a  blind  rage  they  shall  rebel  against 
the  majesty  of  God ;  for  the  deadly  venom  of  that  mali- 
cious serpent,  their  father  the  devil,  can  never  be  purged 
from  their  cankered  hearts.  And  therefore,  after  these 
plagues,  some  of  which  we  have  heard  and  seen — for  what 
a  plague  was  it  to  the  false  bishop  of  Durham,  before  his 
own  face  to  be  called  murderer  and  thief,  and  of  the  same 
so  to  be  convicted,  that  he  neither  could  himself  deny  it, 
neither  any  of  his  proctors  or  divine  doctors,  being  present 
with  him,  durst  enterprise  to  speak  one  word  in  defence  of 
his  cause?* — After  these  plagues,  I  say,  some  of  which 

*  Tonstal  convicted  of  murder  and  theft,  to  his  face,  at  Berwick. 
— Knox. 


450  Knox. — Letters. 

we  have  seen,  and  the  rest  we  shortly  look  for,  the  last  re- 
mains— the  unquenchable  fire,  which  is  prepared  for  their 
portion. 

And  therefore,  yet  again,  dearly  beloved  in  our  Saviour 
Jesus  Christ,  hope  you  against  hope,  and  against  all  world- 
ly appearance....  And  therefore,  abide  ye  patiently  the 
time  that  is  appointed  for  our  correction,  and  to  the  full 
ripeness  of  their  malicious  minds.  Be  not  discouraged 
although  the  bishops  have  gotten  the  victory.  So  did  the 
Benjamites,  (natural  brethren  to  our  bishops,)  defenders  of 
whoredom,  and  of  abominable  adultery,  twice  prevail 
against  the  Israelites,  who  fought  at  God's  commandment. 
Ye  shall  consider,  beloved  brethren,  that  the  counsels  of 
God  are  profound  and  inscrutable.  The  most  just  man  is 
not  innocent  in  his  sight. 

There  may  be  secret  causes  why  God  sometimes  will 
permit  the  most  wicked  to  prevail  and  triumph  in  the  most 
unjust  action;  but  yet  will  he  not  long  delay  to  execute 
his  wrath  and  justly  deserved  vengeance,  upon  such  as 
are  proud  murderers,  obstinate  idolaters,  and  impenitent 
malefactors.  And  therefore  they  have  no  great  cause  to 
rejoice:  for  albeit  they  have  once  prevailed  against  flesh, 
yet  shall  God  shortly  bring  them  to  confusion  and  shame 
for  ever. 

Let  Winchester,  and  his  cruel  council,  devise  and  study 
till  his  wits  fail,  how  the  kingdom  of  his  father,  the  anti- 
christ of  Rome,  may  prosper.  And  let  him  and  them  drink 
the  blood  of  God's  saints,  till  they  be  drunken,  and  they 
burst,  yet  shall  they  never  prevail  long  in  their  attempts. 
Their  counsels  and  determinations  shall  be  like  the  dream 
of  a  hungry  or  thirsty  man,  who  in  his  sleep  dreams  that 
he  is  eating  or  drinking;  but  after  he  is  awaked,  his  pain 
continues,  and  his  soul  is  impatient  and  nothing  eased. 
Even  so  shall  these  tyrants  after  their  profound  counsels, 
long  devices,  and  assured  determinations,  understand  and 
know,  that  the  hope  of  hypocrites  shall  be  frustrate;  that  a 
kingdom  begun  with  tyranny  and  blood,  can  neither  be 
stable  nor  permanent,  but  that  the  glory,  the  riches,  and 
maintainers  of  the  same  shall  be  as  straw  in  the  flame  of 
fire.  Altogether  with  a  blast  they  shall  be  consumed  in 
such  sort,  that  their  palaces  shall  be  a  heap  of  stones; 
their  congregations  shall  be  desolate;  and  such  as  de- 
pend upon  their  help  shall  fall  into  destruction  and  igno- 
miny with  them. 


xii.]  To  Mrs.  Amy  Locke.  451 

And  therefore,  beloved  brethren  in  our  Saviour  Jesus 
Christ,  seeing  that  neither  our  imperfections  nor  frail  weak- 
ness can  hinder  Christ  Jesus  to  return  to  us  by  the  pre- 
sence of  his  word,  neither  the  tyranny  of  these  blood- 
thirsty wolves  may  so  devour  Christ's  small  flock,  but  that 
a  great  number  shall  be  preserved  to  the  praise  of  God's 
glory,  neither  that  these  most  cruel  tyrants  can  long  escape 
God's  vengeance;  let  us  in  comfort  lift  up  our  heads,  and 
constantly  look  for  the  Lord's  deliverance;  with  heart  and 
voice  saying  to  our  God,  O  Lord,  albeit  other  lords  than 
thou  have  power  over  our  bodies,  yet  let  us  only  remember 
thee  and  thy  holy  name.  To  whom  be  praise  before  the 
congregation.  Amen.  God,  the  Father  of  our  Lord  Jesus 
Christ,  by  his  omnipotent  Spirit,  guide  and  rule  your  hearts 
in  his  true  fear  to  the  end.  Amen. 

Written  at  Dieppe,  the  last  of  May,  An.  1554. 


LETTER  XII. 

To  his  loving  Sister,  Mrs.  Amy  Locke,  wife  to  Mr.  Harry 
Locke,  merchant,  nigh  to  Bow-kirk,*  Cheapside,  in 
London. 

The  perpetual  increase  of  the  Holy  Spirit,  for  salutations. 

As  the  hasty  departing  of  the  messengers  made  your 
letters,  as  you  write,  brief, — so  does  it  make  mine  to  be 
imperfect  and  rude;  for  at  night  I  received  them,  and  I 
being  to  occupy  the  public  place  to-morrow,  the  messenger 
was  to  depart  without  any  signification  of  my  remembrance 
towards  you,  or  else  with  these,  though  nothing  to  the  pur- 
pose. Touching  your  troubles  (spiritual  I  mean)  fear  not 
to  be  plain  with  me;  and  so  faithfully  as  I  would  that  God 
should  distribute  to  me  in  my  necessity,  so  will  I  endeavour 
myself  to  communicate  with  you  what  his  Spirit  teaches 
me  within  his  most  sacred  word.  In  the  mean  time  I  am 
assured  that  you  are  not  destitute  of  his  Holy  Spirit,  for  it 
floweth,  and  giveth  witness  of  itself  in  your  grievous  com- 
plaint and  earnest  prayer.  Easy  it  is  to  think  well  of  God, 
to  pray  and  to  promise  to  ourselves  all  good  things  of  his, 
when  his  strength  upholds  us;  but  when  he  appears  to 
leave  us  a  little  in  our  own  weak  corruption,  and  to  show 
*  Bow  Church. 


452  Knox. — Letters. 

his  face  angry  against  sin,  then  to  seek  unto  his  promises, 
then  to  call  upon  his  help,  and  to  appeal  to  him,  as  it  were 
that  he  declare  himself  a  true,  merciful,  and  benign  Father 
towards  us,  is  the  greatest  glory  that  we  can  give  unto 
him.  Yea  it  is  to  overcome  him,  and  to  be  victor  over  him 
by  his  own  strength,  which  albeit  we  feel  not  in.  the  present 
combat,  no  more  than  Jacob  did  in  wrestling  with  the 
angel,  yet  shall  we  find  the  comfort  of  it  when  the  storm  is 
a  little  assuaged.  For  how  is  it  possible  that  we  should 
call  upon  Him  for  help,  whom  we  think  armed  to  our 
destruction,  except  the  secret  power  of  his  Holy  Spirit 
moved  us  thereto?  In  such  cases  hypocrisy  hath  noplace, 
but  the  sorely  bruised  heart  pours  forth  anguish  into  the 
bosom  of  Him,  whom  we  confess  only  able  to  remedy  us. 
But  of  this  matter,  alas !  I  may  not  now  write. 

You  write  that  your  desire  is  earnest  to  see  me.  Dear 
sister,  if  I  should  express  the  thirst  and  languor  which  I 
have  had  for  your  presence,  I  should  appear  to  pass  mea- 
sure. To  have  seen  you  in  prosperity  was  to  me  no  doubt 
comfortable,  but  now,  if  it  shall  please  God  that  I  should 
see  you  in  these  most  dolorous  days,  my  comfort  should 
be  doubled ;  for  in  prosperity,  in  the  midst  of  mirth,  my 
heart  quaked  for  the  sorrows  to  come,  and  sometimes  I 
sobbed,  fearing  what  should  become  of  you.  But  now  to 
see  you  tried  a  little  under  the  cross,  would  cause  my  heart 
greatly  to  rejoice — yea  I  weep  and  rejoice  in  remembrance 
of  you,  but  that  would  vanish  by  the  comfort  of  your  pre- 
sence, which  I  assure  you  is  so  dear  to  me,  that,  if  the 
charge  of  this  litle  flock  here  did  not  impede  me,  my  pre- 
sence should  prevent  my  letter. 

I  have  not  made  your  commendations  to  the  persons 
specified  in  the  letter,  except  to  my  mother  and  wife,  who 
heartily  re-salute  you,  by  reason  of  the  sudden  departure 
of  the  bearer.  As  touching  James  Young,  he  left  your 
Bible  in  Scotland  amongst  other  things  whereof  he  made 
money;  but  that  is  no  matter;  with  the  same  heart  that 
I  sent  it  unto  you,  I  will  that  you  take  it,  using  the  same 
to  the  glory  of  God.  If  you  have  occasion  to  write  to  Mr. 
Hickman,  and  his  wife,  your  sister  and  mine  unfeignedly 
beloved,  salute  them  heartily  in  my  name,  and  show  that 
I  will  write,  as  God  shall  give  opportunity.  Against  the 
market  in  Frankford*  you  shall  look  for  letters,  if  God 
pleases,  more  largely.  Remember  me,  now  burdened  with 
*  Frankfort  fair. 


xiii.]  To  Mr.  Locke.  453 

double  cares,  in  your  daily  prayers  unto  our  God.     The 
grace  of  the  Lord  Jesus  rest  with  you  for  ever. 
At  Geneva,  the  19th  November,  1556. 
Your  brother, 

John  Knox. 


LETTER  XIII. 

To  Mr.  Locke. 

The  perpetual  increase  of  the  Holy  Spirit,  for  saluta- 
tions. 

Dearly  beloved  in  our  Saviour  Jesus  Christ.  If  power 
and  possibility  were  correspondent  to  good  will,  my  lines 
should  not  be  so  bare  and  brief  unto  you ;  but  daily  trou- 
bles occurring  as  well  in  my  domestic  charge,  wherewith 
before  I  have  not  been  accustomed,  and  therefore  are  they 
the  more  fearful,  as  also  in  the  administration  of  public 
things  appertaining  to  the  poor  flock  here  assembled  in 
Christ's  name — do  compel  me  oftentimes  to  forget  not  only 
my  most  especial  friends,  but  also  myself,  in  some  things 
necessary  to  the  body  and  corporeal  health ;  and  therefore 
I  doubt  not  but  that  you  will  accept  my  rude  letters  in 
good  part;  till  such  time  as  God  shall  grant  me  better 
opportunity.  And  in  this  mean  season  you  shall  receive 
my  judgment  upon  the  first  temptation  of  Christ,  which  I 
wrote  when  in  Scotland  at  the  request  of  some,  who  before, 
being  in  great  anguish,  confessed  themselves  somewhat 
reclaimed,  yea,  as  they  said,  brought  from  the  bottom  of 
hell,  by  the  doctrine  of  the  same.  For  first  I  taught  it 
before  I  did  write  it.  As  I  can  find  opportunity,  and  some 
quietness,  you  may  perchance  receive  the  rest  of  the  same 
matter,  which  is  not  all  complete;  for  satan  did  so  trouble 
me  on  the  one  part,  and  so  did  my  brethren  crave  the  duty 
to  be  paid  to  them  on  the  other  part,  that  small  space  was 
then  granted  for  writing.* 

My  other  letters  I  trust  you  have  received  ere  this,  in 
the  which  you  may  perceive  my  estate ;  also  you  may 
learn  of  this  our  brother,  dearly  beloved  in  the  Lord,  who 
more  conveniently  can  explain  all  things  that  are  here, 

*  This  treatise  is  printed  in  the  present  volume,  but  does  not  ap- 
pear to  have  been  fully  completed. 
KNOX.  41 


454  Knox. — letters. 

than  I  can  write.     Were  it  not  that  you  were  partly  im- 
peded by  the  command  of  your  head,  and  partly  by  such 
good  occasion  as  God  hath  now  offered    you  to  remain 
where  you  are,  in  my  heart  I  would  have  wished,  yea  and 
cannot  cease  to  wish,  that  it  would  please  God  to  guide 
and  conduct  you  to  this  place ;  where  I  neither  fear,  nor  am 
ashamed  to  say,  is  the  most  perfect  school  of  Christ  that 
ever  was  in  the  earth  since  the  days  of  the  apostles.     In 
other  places  I  confess  Christ  to    be  truly  preached,  but 
manners  and  religion  so  sincerely  reformed    I  have  not 
yet  seen  in  any  other  place  besides.  Satan,  I  confess,  rages 
against  the  one  and  the  other,  but  potent  is  He  that  hath 
promised  to  be  with  us  in  all  such  enterprises  as  we  take 
in  hand  at  his  commandment,  for  the  glory  of  his  name, 
and  for  maintenance  of  his  true  religion;  and  therefore 
we  fear  the  less  any  contrary  power.     Yea  in  the  boldness 
of  our  God  we  altogether  contemn  them,  be  they  kings, 
emperors,  men,  angels,  or  devils,  for  they  shall  never  be 
able  to  prevail  against  the  simple  truth  of  God  which  we 
openly  profess.     By  the  permission  of  God  they  may  ap- 
pear to  prevail  against  our  bodies,  but  our  cause  shall 
triumph  in  spite  of  satan.     Other  causes  moving  me  to 
desire  your  presence,  yea,  and  the  presence  of  all  such  as 
unfeignedly  fear  God,  if  possible,  I  will   remit  to  some 
better  opportunity.     This  other  letter  it  will  please  you  to 
send  to  Mr.  Hickman,  with  my  hearty  commendations  to 
your  sister  and    mine.     The    grace   of  the  Lord  Jesus 
Christ  rest  with  you. 

At  Geneva,  the  9th  December,  1556. 

Your  brother, 

John  Knox. 


LETTER  XIV. 

To  his  loving  sisters  in  Edinburgh,  Janet  Adamson  and 
Janet  Anderson. 

Grace  and  peace  from  God  the  Father  of  our  Lord 
Jesus  Christ,  for  salutations. 

Beloved  sister.  With  most  hearty  commendations  I 
have  scribbled  these  few  lines  unto  you,  to  let  you  under- 
stand that  I  have  received  the  contents  of  your  letter.  God 
the  Father  of  our  Lord  Jesus  Christ  make  me  mindful  of 
his  ample  benefits,  which  he  most  plentifully  poureth  upon 


xiv.]       To  Janet  Adamson  and  Janet  Anderson,        455 

me.  And  send  you,  and  all  that  call  upon  his  godly  name, 
such  comfort  and  mercy  both  in  spiritual  and  temporal 
things,  as  he  hath  moved  your  hearts  to  show  towards  me 
and  other  afflicted  brethren.  In  all  matters  concerning 
your  conscience,  I  must  at  this  time  remit  you  to  my 
former  letters,  which  I  trust  are  common  betwixt  you  and 
the  rest  of  our  sisters,  for  to  me  you  are  all  equal  in 
Christ;  and  therefore  I  wish  that  both  counsel,  exhorta- 
tion, and  admonition  written  to  any  one  of  you  do  serve  to 
you  all.  In  my  last  letters  to  our  sister  Janet,  I  touched 
upon  what  duty  the  wife  owed  to  the  husband,  and  there- 
fore I  provided  that  this  our  brother  should  reason  the 
same  matter  with  Mr.  Calvin.  Let  my  letter  be  consid- 
ered, and  let  him  faithfully  repent,  as  I  doubt  not  but 
he  will,  his  answer  in  that  and  other  particular  articles. 
And  so  I  trust  ye  will  fully  understand  what  God  requires 
of  you.  God  grant  me  his  Spirit  to  obey  your  most  just 
petition.  For  prayer  is  not  always  in  the  power  of  man. 
Your  husband  is  dear  to  me,  because  he  is  a  man  endowed 
with  some  good  gifts,  but  most  dear,  for  that  he  is  your 
husband.  Charity  moveth  me  to  thirst  for  his  illumination, 
both  for  his  comfort,  and  for  the  trouble  which  you  sustain 
by  his  coldness,  which  justly  may  be  called  infidelity. 
But,  dear  sister,  the  prophets  of  God  are  oft  impeded  to 
pray  for  such  as  they  love  unfeignedly  in  the  flesh.  This, 
I  say,  not  that  I  find  as  yet  any  such  things  within  myself, 
but  I  would  advertise  you  that  I  dare  promise  nothing 
whereof  the  performance  is  not  within  my  own  powers. 

If  God  will  have  you  exercised  under  that  kind  of  cross, 
which  is  most  bitter,  namely,  to  have  your  head  appointed 
to  you  by  God  for  your  comfort,  to  be  your  enemy,  with 
patience  you  must  abide  his  merciful  deliverance,  deter- 
mining with  yourself  never  to  obey  manifest  iniquity  for  the 
pleasure  of  any  mortal  man — which  if  you  do,  your  tears 
shall  be  turned  into  joy,  and  the  bitterness  of  your  dolour 
into  the  sweet  comfort  which  now  cannot  be  felt.  The  God 
of  comfort  and  consolation  assist  you  with  his  almighty 
Spirit,  valiantly  to  fight  your  battle  to  the  end. 

Salute  all  faithful  acquaintance  in  my  name.  The  grace 
of  our  Lord  Jesus  Christ  rest  with  you. 

From  Lyons,  1557. 

Your  loving  brother, 

John  Knox. 


456        Knox, — Letter  to  Fox  the  Marty rologist. 

LETTER  XV. 
Letter  to  John  Fox  the  Marty  rologist.* 

To  his  loving  brother,  master  Fox,  be  these  delivered  at 
Basil. 

The  mighty  comfort  of  the  Holy  Ghost  for  salutation. 

Dearly  beloved  brother,  albeit  at  the  departure  of  this 
our  brother,  from  whom  I  received  your  loving  and  friendly 
letter,  I  could  write  nothing  by  reason  of  the  evil  disposi- 
tion of  my  body,  yet  because  I  could  not  suffer  him  to 
depart  without  some  remembrance  of  my  duty  to  you,  I  use 
the  help  of  my  left  hand,  that  is  of  my  wife,  in  scribbling 
these  few  lines  unto  you,  concerning  my  purpose  and  mind 
in  publishing  the  first  blast  of  the  trumpet. 

When  the  secrets  of  all  hearts  shall  be  disclosed,  that 
shall  be  known  which  now  many  cannot  be  persuaded, 
namely,  that  therein  I  neither  have  sought  myself,  nor  yet 
the  vain  praise  of  men.  My  rude  vehemence  and  incon- 
sidered  affirmations,  which  may  appear  rather  to  proceed 
from  choler  than  of  zeal  and  reason,  I  do  not  excuse; 
but  to  have  used  any  other  title  more  plausible,  thereby 
to  have  allured  the  world  by  any  art,  as  I  never  purposed 
it,  so  do  I  not  now  purpose  it.  To  me  it  is  enough  to  say 
that  black  is  not  white,  and  man's  tyranny  and  foolishness 
is  not  God's  perfect  ordinance,  which  I  do,  not  so  much  to 
correct  commonwealths  as  to  deliver  my  own  conscience, 
and  to  instruct  the  conscience  of  some  simple  persons  who 
I  fear  are  yet  ignorant  in  that  matter,  but  further  of  this  I 
delay  till  better  opportunity. 

Salute  your  wife  and  daughters  heartily  in  my  name. 
The  grace  of  our  Lord  Jesus  Christ  rest  with  you  now  and 
for  ever. 

From  Geneva,  the  18th  of  May,  1558. 

Your  brother  to  prove, 

John  Knox. 

I,  your  sister,  the  writer  hereof,  salute  you  and  your 
wife  most  heartily,  thanking  her  for  her  loving  tokens 
which  my  mother  and  I  received  from  mistress  Kent. 

*  From  the  original,  among  the  Harleian  MSS.  British  Museum. 


THE  END. 


